大般若波羅蜜多經

III. THE CHAPTER ON REVEALING THE CHARACTERISTICS

At that time, Most Victorious rose from his seat, draped his robe over his left shoulder, knelt with his right knee on the ground, joined his palms toward the Buddha, and said:

“Venerable Blessed One! What are the characteristics of the profound prajnaparamita?”

The Blessed One said to Most Victorious:

“Celestial King, you should know! The profound prajnaparamita is like the characteristics of earth, water, fire, wind, space, and so forth.”

Most Victorious said to the Buddha:

“Venerable Blessed One! How is the profound prajnaparamita like the characteristics of earth, water, fire, wind, space, and so forth?”

The Buddha said to Most Victorious:

“Celestial King, you should know! Vast, all-pervasive, and difficult to measure—such is the characteristic of earth. The profound prajnaparamita is likewise. Why? Because the true suchness of all dharmas is vast, all-pervasive, and difficult to measure.

“Celestial King, you should know! All grasses and trees depend upon the earth to arise and grow. The profound prajnaparamita is likewise, for it can bring forth and nurture all wholesome dharmas.

“Celestial King, you should know! Just as the great earth does not rejoice when it increases and does not grieve when it diminishes, because it is free from self and what belongs to self and is without dual characteristics, so too is the profound prajnaparamita. It does not increase through praise or diminish through disparagement, because it is free from self and what belongs to self and is without dual characteristics.

“Furthermore, just as the great earth supports the coming and going of beings in the world, every lifting and placing of their feet, so too does the profound prajnaparamita support all who seek a favorable realm of rebirth or proceed toward nirvana.

“Furthermore, just as the great earth produces various treasures, so too does the profound prajnaparamita produce the various merits and virtues of the world.

“Furthermore, just as worms, ants, mosquitoes, flies, and all manner of afflictions cannot disturb the great earth, so too is the profound prajnaparamita free from self and what belongs to self, entirely without discrimination, and impossible to shake.

“Furthermore, just as the great earth is utterly unafraid upon hearing the roars of lions, dragons, elephants, and so forth, so too is the profound prajnaparamita never afraid of any celestial mara, non-Buddhist practitioner, or the like. Why? Because it sees neither self nor dharma, its intrinsic nature being emptiness.

“Celestial King, you should know! Just as great waters pour down from above and become a refuge for aquatic creatures, so too does the profound prajnaparamita flow from the true Dharma realm into the world and become the refuge of all wholesome dharmas.

“Furthermore, just as abundant water moistens grasses and trees and brings forth flowers and fruit, so too does the profound prajnaparamita nourish the samadhis, bring forth the dharmas that assist the path, perfect omniscience, attain the fruit of Buddhahood, and bring benefit, peace, and happiness to all sentient beings.

“Furthermore, just as abundant water permeates the roots of grasses and trees, causing those roots to rot so that the plants are uprooted, toppled, and swept away by the current, so too can the profound prajnaparamita destroy all root afflictions, habitual tendencies, and wrong views, so that they never arise again.

“Furthermore, just as water is by nature pure, unstained, and unclouded, so too is the profound prajnaparamita. Because its essential nature is free from afflictions, it is called pure; because it can free one from all afflictions, it is called stainless; because it has a single characteristic and is not differentiated, it is called unclouded. Just as a person suffering from summer heat finds cool water, so sentient beings scorched by afflictions, upon hearing such profound prajnaparamita, will certainly attain coolness and become free from all tormenting heat. Just as a thirsty person who drinks water immediately has his thirst quenched, so those who seek the supramundane Dharma fulfill their aspiration upon attaining the profound prajnaparamita.

“Furthermore, just as the deep waters of ponds and springs are difficult to enter, so too is the profound realm of the Buddhas’ prajnaparamita difficult to enter.

“Furthermore, just as water evenly fills every hollow and depression in the world, so too does the profound prajnaparamita remain equal toward pratyekabuddhas, sravakas, and ordinary beings.

“Furthermore, just as pure water washes away filth and makes things clean, so bodhisattvas who penetrate the prajnaparamita become free from all afflictions and immediately attain purity. Why? Because the profound prajnaparamita is pure in intrinsic nature and free from all delusions.

“Celestial King, you should know! Just as a great fire, though it burns all trees, grasses, and medicinal plants, does not think, ‘I am burning these things,’ so too does the profound prajnaparamita, though able to extinguish all afflictions and habitual tendencies, never think, ‘I have extinguished them all.’

“Furthermore, just as a great fire can thoroughly cook all kinds of things, so too does the profound prajnaparamita bring all Buddha-dharmas to maturity.

“Furthermore, just as a fierce fire can dry all moist things, so too can the profound prajnaparamita dry up all the raging currents of the outflows, causing them never to arise again.

“Furthermore, just as a fire blazing atop a snow mountain may cast its light for one yojana, or even as far as ten yojanas, yet does not think, ‘I illuminate afar,’ so too does the profound prajnaparamita, though it illuminates sravakas and pratyekabuddhas, never think, ‘I illuminate them.’

“Furthermore, just as birds and beasts that see a bright fire at night become frightened and flee far away, so ordinary beings, sravakas, and pratyekabuddhas of little merit become frightened and withdraw far away if they hear the profound prajnaparamita. Even hearing the name of the profound prajnaparamita is difficult; how much more difficult is it to cultivate and study it!

“Just as one traveling far at night who has lost the proper road rejoices greatly upon seeing a bright fire, knowing that a village is nearby, and quickly goes there, reaching a place of safety and becoming entirely free from fear, so too, during the long night of birth and death, people endowed with merit and virtue rejoice greatly upon hearing the prajnaparamita. By receiving, retaining, reading, and reciting it, they forever leave afflictions behind and attain peace and happiness of mind.

“Just as fire in the world is the same for the noble and the lowly, so too is the profound prajnaparamita equally the same for noble ones and ordinary beings.

“Just as brahmins and kshatriyas alike make offerings to fire, so all Buddhas and bodhisattvas make offerings to the profound prajnaparamita.

“Furthermore, just as a spark of fire can burn up a great trichiliocosm, so too can hearing a single sentence of the prajnaparamita burn away immeasurable afflictions.

“Celestial King, you should know! Just as a great wind can cause the myriad things to grow, so too can the profound prajnaparamita cause all worldly and supramundane wholesome dharmas to increase.

“Furthermore, just as a violent wind, when powerful, can destroy all kinds of things, so too can the profound prajnaparamita, when cultivated with strength, destroy all the afflictions of birth and death.

“Furthermore, just as a great wind can cool all burning heat, so too can the profound prajnaparamita enable sentient beings scorched by afflictions to realize the coolness, permanence, and bliss of nirvana.

“Furthermore, just as a mighty wind moves without remaining still, so too does the profound prajnaparamita abide nowhere among any dharmas.

“Celestial King, you should know! The profound prajnaparamita is free from defilement and attachment and is tranquil. It possesses immeasurable and boundless wisdom, is impartial, and penetrates the true nature of all dharmas. Like the nature of space, it is vast and abides nowhere; it is free from the characteristics of objective realms and transcends initial and sustained thought and so forth. It is entirely beyond discrimination by mind and mental factors, neither arising nor ceasing, because its intrinsic nature is utterly free.

“Celestial King, you should know! The great bodhisattvas who practice the profound prajnaparamita bring benefit and happiness to sentient beings and are exceedingly rare in the world. They are like the sun and moon, from which all beings receive benefit. Just as the cool moon can dispel oppressive heat, so too can the profound prajnaparamita dispel all the burning poisons of affliction.”

Again, just as the bright moon is pleasing for the world to behold, so too is the profound prajnaparamita pleasing for all sages and noble ones to behold.

Again, just as the bright moon waxes day by day, so too do assemblies of bodhisattvas who practice the profound prajnaparamita gradually develop from the time they first arouse the aspiration until they attain the sought-after fruit of unsurpassed, perfect enlightenment.

Again, just as the waning moon diminishes day by day, so too do the afflictions and latent tendencies of assemblies of bodhisattvas who practice the profound prajnaparamita gradually diminish until they are exhausted.

Again, just as the full moon is praised by brahmins, kshatriyas, and others, if good men, good women, and others practice the profound prajnaparamita, they are praised by the world, devas, humans, asuras, and others.

Again, just as the moon courses over all four continents, so too does the profound prajnaparamita pervade all forms, minds, and so forth.

Again, just as the beautiful moon is naturally and perpetually clear and bright, so too is the profound prajnaparamita intrinsically pure and perpetually self-adorned. Why is this? Because its original nature is free from defilement, neither arising nor ceasing, and pervades all dharmas, for its intrinsic nature is utterly transcendent.

Just as the sun, though dispelling every kind of darkness, does not think, “I dispel it,” so too does the profound prajnaparamita, though destroying all latent tendencies beginninglessly present, not think, “I destroy them.”

Again, just as the sun’s warmth, though causing lotus flowers to bloom, does not think, “I cause the flowers to bloom,” so too does the profound prajnaparamita, though opening the minds of bodhisattvas, not think, “I open their minds.”

Again, just as the beautiful sun, though illuminating the ten directions, does not think, “I illuminate them,” so too does the profound prajnaparamita, though illuminating the boundless expanse, possess no characteristic of illumination.

Just as, when a brilliant crimson glow is seen appearing in the east, the orb of the sun will soon arise, so too, if one hears the profound prajnaparamita, one should know that this person is not far from Buddhahood.

Just as faithful women in Jambudvipa rejoice greatly when they see the sun rise, so too, when the name “prajnaparamita” appears in the world, all sages and noble ones rejoice greatly.

Again, just as when the sun appears, the light of the moon and stars vanishes, so too, if bodhisattvas practice the profound prajnaparamita, the merits of the Two Vehicles and of non-Buddhist paths all fade away.

Again, just as only after the sun rises can the high and low places, pits, and hollows be seen, so too, only when bodhisattvas practice the profound prajnaparamita does the world recognize erroneous paths and the true path. Why is this? Because the intrinsic characteristic of the profound prajnaparamita is equality, neither arising nor ceasing, for its nature is utterly transcendent.

Heavenly King, you should know! Great bodhisattvas who practice the profound prajnaparamita chiefly cultivate the practice of emptiness and non-attachment. They cultivate the path of illumination, eliminate the dark obstructions of ignorance, distance themselves from harmful companions, and draw near to the Buddhas.

In an uninterrupted succession of thought after thought, they remain continually mindful of the Buddha. They penetrate equality and accord with the dharmadhatu. Although through the play of supernormal powers they travel throughout the lands of the ten directions, their bodies remain securely established in their original places, entirely unmoving.

They contemplate the Buddha-dharmas as though seeing them directly. Although dwelling in the world, they are not defiled by worldly dharmas, just as lotus flowers grow from the mire.

In this way, although bodhisattvas dwell within birth and death, through the power of the skillful means of profound prajnaparamita, they are not defiled or attached. Why is this? Because profound prajnaparamita neither arises nor ceases; its intrinsic characteristic is equality; it neither sees nor clings, for its nature is utterly transcendent.

Again, just as drops of water do not remain upon a lotus flower, so too, bodhisattvas who practice the profound prajnaparamita retain not even the slightest trace of evil.

Again, just as a lotus flower perfumes with its fragrance whatever place it grows, so too, wherever bodhisattvas who practice the profound prajnaparamita may be—whether among humans, in the heavens, in villages, towns, or cities—those places are filled with the fragrance of morality.

Again, just as lotus flowers are pure by nature and are cherished by brahmins and others, so too are bodhisattvas who practice the profound prajnaparamita esteemed and cherished by devas, nagas, yakshas, gandharvas, other bodhisattvas, and the Buddhas.

Again, just as a lotus flower about to bloom always delights everyone, so too, bodhisattvas who practice the profound prajnaparamita smile before they speak, causing everyone to rejoice.

Again, just as seeing a lotus flower in a dream is an auspicious sign, so too, even for devas and others to see or hear in a dream a bodhisattva who practices the profound prajnaparamita is an auspicious omen, how much more so to actually see or hear such a bodhisattva.

Again, just as when a lotus flower first begins to grow, humans, nonhumans, and others all cherish and protect it, so too, when bodhisattvas first begin to study prajnaparamita, the Buddhas, bodhisattvas, Shakra, Brahma, and others all guard and protect them.

Heavenly King, you should know! Great bodhisattvas who practice the profound prajnaparamita arouse this thought: “I must, in accordance with principle, fully comprehend all the paramitas, teach and transform sentient beings, perfect the Buddha-dharmas, sit upon the Vajra Seat beneath the Bodhi tree, attain unsurpassed, perfect enlightenment, and turn the wondrous wheel of Dharma endowed with twelve sublime aspects, which no shravaka, brahmin, or other being, nor Mara, Shakra, or Brahma in the world, can turn.

I shall liberate all sentient beings throughout immeasurable, innumerable, and boundless worlds in the ten directions, impartially rescuing them from the ocean of birth and death and leading them into prajnaparamita. I shall become a refuge and reliance for those without refuge or reliance, and a protector for those without protection. Those who wish to see a Buddha, I shall enable to see a Buddha.

I shall roar the lion’s roar, sport in supernormal powers, and praise the Buddha’s qualities, causing everyone to thirst and yearn for them. My mind shall be utterly pure and unwavering; my intent shall be free from flattery and deceit, and I shall remain far removed from erroneous thoughts.”

This is called not entertaining thoughts of the Dharma of the Two Vehicles, cutting off all latent tendencies, and being free from afflictions. Their bodies perform no deceitful deeds, and they remain far removed from devious conduct. Their mouths utter no falsehood, but speak according to the truth. They always remember kindnesses received, and repay even a slight kindness abundantly. Their minds harbor no anger or resentment. Their mouths always speak gentle words. When they cultivate a pure mind in this way, they perceive neither an agent who practices nor a Dharma that is practiced. The two are neither dual nor different, for their intrinsic nature is originally utterly transcendent.

Heavenly King, you should know! Great bodhisattvas who practice the profound prajnaparamita faithfully understand the Tathagata’s three kinds of purity. That is, the bodhisattvas reflect: “The sutras teach that the Tathagata’s pure body is called the Dharma body: the utterly quiescent body, the incomparable body, the immeasurable body, the unique body, and the vajra body.” Regarding these bodies, their minds are resolute and free from doubt. This is called faithfully understanding the purity of the Tathagata’s body.

Furthermore, they reflect upon what is taught in the sutras: “Just as the Tathagata’s pure speech bestows predictions of Buddhahood upon ordinary beings, it also bestows predictions of Buddhahood upon bodhisattvas.” They have faith in such words, for the principle is not contradictory. Why is this? Because the Tathagata is forever free from all faults, has cut off all latent tendencies, is without afflictions, and is quiescent and pure. That Mara, Brahma, shravakas, brahmins, or others might discover any fault in the Tathagata’s verbal conduct is impossible. This is called faithfully understanding the purity of the Tathagata’s speech.

Furthermore, they reflect upon what is taught in the sutras: The intention of the Tathagata is pure. Whatever Dharma the minds of the Buddhas, the Blessed Ones, contemplate cannot be known by shravakas, pratyekabuddhas, bodhisattvas, devas, humans, or other sentient beings. Why? Because the mind of the Tathagata is profound and difficult to enter; it is free from all speculative inquiry, beyond the sphere of conceptual thought, immeasurable and boundless, like the realm of empty space. To know and believe this without doubt is called faithful understanding of the purity of the Tathagata’s intention.

Heavenly King, you should know! Great bodhisattvas practicing profound prajnaparamita reflect: As the Buddha has taught, great bodhisattvas, for the sake of sentient beings, shoulder a firm and steadfast burden without retreating or succumbing, without fear or weariness. In due sequence, they cultivate the paramitas of generosity, pure morality, patient acceptance, diligence, meditative concentration, prajna, skillful means, sublime vows, power, and wisdom, thereby accomplishing the unobstructed and unimpeded qualities of a Buddha.

Their boundless and incomparable exclusive qualities are unsurpassed; their declarations are decisive, their nature is courageous, and they accomplish the great work of the Tathagata. Regarding that work, these great bodhisattvas have neither doubt nor uncertainty, but accept it with wholehearted faith.

Heavenly King, you should know! Great bodhisattvas practicing profound prajnaparamita reflect: As the Buddha has taught, great bodhisattvas practicing profound prajnaparamita ultimately sit upon the sublime seat of bodhi and attain the pure, unobstructed superknowledges of the divine eye, divine ear, knowledge of others’ minds, recollection of past lives, mindfulness in accordance with reality, and exhaustion of the outflows.

In a single thought-moment, through the wisdom of equality, they penetrate the three times and contemplate all worlds exactly as they truly are: Such sentient beings are endowed with evil bodily conduct, evil verbal conduct, and evil mental conduct, and they slander the noble ones and sages. Through wrong views, they create wrongful karma, and when their bodies perish and their lives end, they will fall into evil destinies.

Others are endowed with excellent bodily conduct, excellent verbal conduct, and excellent mental conduct, and they praise the noble ones and sages. Through right view, they create righteous karma, and when their bodies perish and their lives end, they will be born in favorable destinies.

Having contemplated the realm of sentient beings exactly as it truly is, they reflect: In the past, when I first made the vow to practice the bodhisattva path, I vowed to awaken myself and awaken others; this vow must now be fulfilled. Regarding this matter, these bodhisattvas have neither doubt nor uncertainty, but accept it with faith exactly as it truly is.

Heavenly King, you should know! The place where great bodhisattvas attain Buddhahood is called the place of awakening. Because they can awaken themselves, they are called Perfectly Awakened Ones; because they can awaken sentient beings, they are called Completely and Perfectly Awakened Ones.

Heavenly King, you should know! These bodhisattvas practicing profound prajnaparamita faithfully understand that the Tathagata appears in the world to bring benefit and happiness to all sentient beings.

Heavenly King, you should know! When great bodhisattvas practicing profound prajnaparamita hear the teaching of the One Vehicle, they can accept it with wholehearted faith. Why? Because whatever the Buddhas proclaim is true and not false. All other vehicles issue from the Buddha Vehicle. Just as Jambudvipa contains cities, towns, and villages, yet all of them belong to this continent, so too, although the other vehicles have different names and characteristics, they all belong to the Buddha Vehicle.

These bodhisattvas further reflect: Because the Buddhas, the Blessed Ones, possess skillful means, all the Dharma gateways they teach accord with reality and are not false. Why? Because the Buddhas teach the Dharma in accordance with the faculties and dispositions of sentient beings. Although they speak of three vehicles, in truth there is only one vehicle.

These bodhisattvas further reflect: Whenever the Buddhas, the Blessed Ones, teach the Dharma, their voices are profound, true, and never hollow. Why? Even Śakra, Brahma, and others, who possess but little merit, can produce profound voices; how much more so must the voices of the Tathagatas, who have accumulated merit throughout immeasurable hundreds of millions of kalpas, be profound?

These bodhisattvas further reflect: When the Tathagata teaches the Dharma, it never conflicts with the capacities of sentient beings; those of superior, middling, and inferior faculties are all brought to accomplishment. Every kind of sentient being believes that the Buddha is speaking separately for them alone, yet from the beginning the Buddha has neither spoken nor instructed. Regarding this matter, the bodhisattvas have no doubt, but understand it with wholehearted faith.

Heavenly King, you should know! Great bodhisattvas practicing profound prajnaparamita attain a subtle mind and reflect: The world is constantly being consumed by fierce fires. Namely, greed, hatred, and delusion are fires with billowing black smoke. How may all sentient beings be enabled to escape from this world? If one can penetrate the equality of all dharmas and remain without a defiled or attached mind, this is called escape. One knows them exactly as they truly are, as illusions, dreams, and so forth; one rightly contemplates causes and conditions without discrimination.

Heavenly King, you should know! Great bodhisattvas practicing profound prajnaparamita reflect: Dharmas have no origin, yet karmic fruits exist. Whatever the Buddhas and bodhisattvas teach, I should understand their intention. Having understood their intention, I should contemplate the meaning; having contemplated the meaning, I shall then perceive reality; having perceived reality, I shall liberate sentient beings.

Heavenly King, you should know! Great bodhisattvas practicing profound prajnaparamita employ skillful means in teaching the Dharma to sentient beings. That is, they teach that all dharmas are devoid of a self, a sentient being, a life-continuum, an originating agent, one who nurtures, one who develops, a transmigrating subject, a mind-born being, a youth, an agent, an experiencer, a knower, or a seer. Such dharmas are empty, without anything possessed, and do not possess an autonomous nature. Because of false discrimination and the conjunction of causes and conditions, although they are unborn, they appear to arise.

Heavenly King, you should know! To say that all dharmas are devoid of a self, a sentient being… up to and including a seer is to speak in accordance with reason. To say that all dharmas are empty and without anything possessed… up to and including that they appear to arise is to speak in accordance with reason.

Heavenly King, you should know! Because a teacher of the Dharma speaks in accordance with the characteristics of dharmas, this is called speaking in accordance with reason. If what is spoken does not contradict the characteristics of dharmas, accords with the Dharma, enables entry into equality, and reveals the meaning and principles, it is called skillful speech.

Heavenly King, you should know! Great bodhisattvas practicing profound prajnaparamita attain unobstructed eloquence: eloquence without attachment, inexhaustible eloquence, continuous eloquence, uninterrupted eloquence, eloquence without timidity, eloquence without alarm, eloquence without superfluity or redundancy, and boundless eloquence—eloquence cherished by all devas and humans.

Heavenly King, you should know! Great bodhisattvas practicing profound prajnaparamita attain pure eloquence: eloquence without shouting, eloquence without confusion, eloquence without fear, eloquence without arrogance, eloquence complete in meaning, eloquence complete in flavor, fluent eloquence, and eloquence appropriate to the time and occasion.

Heavenly King, you should know! Because these great bodhisattvas practicing profound prajnaparamita are free from fear of the awe-inspiring authority of the great assembly, their eloquence is without shouting. Because their wisdom is stable, clear, and unafraid, their eloquence is without confusion.

Because bodhisattvas among an assembly are like the lion king and feel no fear, their eloquence is fearless. Because they are free from afflictions, their eloquence is without arrogance. Because they do not speak meaningless words but speak in accord with the characteristics of dharmas, their eloquence is complete in meaning.

Because they comprehend treatises and writings and clearly understand letters and words, their eloquence is complete in flavor. Because they have accumulated and practiced speech over many kalpas, their eloquence is fluent. Their teaching of the Dharma accords entirely with the three seasons—hot, rainy, and cold—and is delivered without disorder; it also accords with the three divisions—beginning, middle, and end—and is spoken without admixture.

Therefore, it is called eloquence appropriate to the time and occasion.

Heavenly King, you should know! When this great bodhisattva practices profound prajnaparamita, the eloquence he has attained brings joy to everyone. That is to say, in accordance with those to be taught and transformed, he most often uses affectionate speech, smiling brightly and joyfully before he speaks.

His words are meaningful and always accord with the truth. Whatever he says, he does not disparage others. His words are resolute, and he speaks of joyful matters.

With gentle, soft words, he causes everyone to rejoice. His countenance is composed and his demeanor mild, making others wish to draw near him. He speaks in accordance with meaning, enabling listeners to awaken and understand.

For their benefit, he speaks in accordance with the characteristics of the Dharma; he speaks impartially, with a mind free from bias and factionalism. He remains far removed from false speech, speaks with certainty, and, in accordance with each person's faculties, speaks of joyful matters. Through these causes and conditions, he causes everyone to rejoice.

Heavenly King, you should know! These great bodhisattvas, practicing profound prajnaparamita, perfect great majestic virtue. Why? Because those who are not suitable vessels for the Dharma cannot hear it.

At that time, Most Victorious addressed the Buddha:

– Blessed One! Since these bodhisattvas have impartial minds, why do they not teach those who are not suitable vessels for the Dharma?

The Buddha told the Heavenly King:

– Profound prajnaparamita is equal in its intrinsic nature. It does not perceive this one as a suitable vessel for the Dharma or that one as an unsuitable vessel; it does not perceive one who teaches or that which is taught. Deluded sentient beings perceive suitable and unsuitable vessels for the Dharma, and perceive teaching and non-teaching. Why? Because profound prajnaparamita neither arises nor ceases and bears no characteristic of discrimination. Just as space pervades everything, sentient beings are likewise neither arising nor ceasing. Hearers, solitary realizers, bodhisattvas, and Tathagatas are also so. Dharmas have no names, yet names are provisionally established: they are called sentient beings and prajna; there is one who teaches, something taught, a listener, and a Dharma that is heard. In ultimate truth, all are of one characteristic, called the absence of characteristics, and are entirely without difference. The majestic virtue of these bodhisattvas who practice prajnaparamita becomes ever more profound; although they constantly wish to teach, those who are not suitable vessels for the Dharma do not hear.

Heavenly King, you should know! Profound prajnaparamita is not taught to sentient beings who are unsuitable vessels for the Dharma; it is not taught to non-Buddhists holding pernicious views; it is not taught to the indolent, the arrogant, or the faithless; it is not taught to those who seek the Dharma for buying, selling, or barter; it is not taught to those who covet fame and profit; it is not taught to the jealous, avaricious, or greedy; and it is not taught to the blind, deaf, or mute.

Why? These bodhisattvas who practice profound prajnaparamita have minds free from stinginess and covetous attachment; they do not conceal the profound Dharma. Out of loving-kindness and compassion, they pity sentient beings and never abandon them.

Nevertheless, sentient beings who planted roots of goodness in previous lives are able to see the Tathagata and hear the true Dharma. The Tathagata fundamentally has no thought of expounding the Dharma, nor does he intentionally think, “I shall teach this person” or “I shall teach that person.” Those whose karmic obstructions are deep and heavy neither see nor hear the Tathagata even when close to him. Bodhisattvas are likewise so.

At that time, Most Victorious addressed the Buddha:

– Blessed One! Which sentient beings are able to hear the Buddhas and bodhisattvas teach the Dharma?

The Buddha told the Heavenly King:

– Those endowed with right faith and mature faculties can become suitable vessels for the Dharma. They have previously planted roots of goodness in the presence of past Buddhas; their minds are free from flattery and deviousness; their deportment is orderly and dignified; they do not seek fame or profit; they draw near to good spiritual friends; their faculties are keen and intelligent; upon hearing the words, they understand their meaning; they diligently strive for the Dharma and do not oppose the intent of the noble ones. Such sentient beings are able to hear the Buddhas and bodhisattvas teach the Dharma.

Heavenly King, you should know! Great bodhisattvas always act as Dharma teachers and skillfully expound the Dharma.

What is meant by skillful exposition? It means that, for the benefit of sentient beings, although they speak of the Buddha-Dharma, they say that ultimately the Buddha-Dharma cannot be apprehended; although they speak of all the paramitas, they say that ultimately the paramitas cannot be apprehended; although they speak of bodhi, they say that ultimately bodhi cannot be apprehended; although they speak of ending the afflictions, they say that ultimately the afflictions cannot be apprehended; although they speak of nirvana, they say that ultimately nirvana cannot be apprehended; although they speak of the four approaches and four fruits of the Hearers, they say that ultimately the four approaches and four fruits of the Hearers cannot be apprehended;

although they speak of the approach or fruit of solitary realizers, they say that ultimately neither the approach nor the fruit of solitary realizers can be apprehended; although they speak of eliminating the view of self, they say that ultimately the view of self cannot be apprehended; although they speak of karma and its results, they say that ultimately karma and its results cannot be apprehended.

Why? Because whatever is apprehended through names is not a real dharma. Dharmas are not names and do not lie within the domain of language. Dharmas are inconceivable and cannot be measured by the mind. Names are not dharmas, and dharmas are not names; they are spoken of only as provisional designations within deluded conventionality. Where no dharma and no name exist, it is spoken of as a name. Names are empty, and in that emptiness there is nothing whatsoever. That absence of anything whatsoever is not the true ultimate meaning, nor is it ultimate meaning; it is merely the false dharma of foolish people.

Heavenly King, you should know! This is called a bodhisattva's skillful exposition of the Dharma. Through the power of skillful means, great bodhisattvas who practice profound prajnaparamita attain unobstructed eloquence. In accordance with everyone's faculties, they teach profound prajnaparamita in this way, enabling sentient beings to awaken and enter it in accordance with reality.

IV. CHAPTER ON THE DHARMA REALM

01

At that time, Most Victorious rose from his seat, bared his left shoulder, knelt with his right knee on the ground, joined his palms respectfully, and addressed the Buddha:

– Revered Blessed One! How do great bodhisattvas cultivate and train in profound prajnaparamita so as to penetrate the Dharma realm?

The Buddha told the deva Most Victorious:

– Excellent! Excellent! Listen attentively! Listen attentively! Attend well and properly! I shall analyze and explain this for you.

The deva Most Victorious said:

– May the Blessed One please explain it. We wish to hear.

The Buddha told Most Victorious:

– Heavenly King, you should know! Great bodhisattvas who train in profound prajnaparamita possess wondrous wisdom. They should draw near to good spiritual friends, arouse diligent effort, free themselves from the obstructive afflictions, purify their minds, be reverent and respectful, aspire to cultivate the practice of emptiness, remain far removed from all views, cultivate the path in accordance with reality, and penetrate the Dharma realm.

Heavenly King, you should know! Possessing wondrous wisdom, these bodhisattvas should draw near to good spiritual friends, joyfully and reverently serving them and regarding them as Buddhas. By drawing near to them, they abandon all indolence, eliminate all evil and unwholesome dharmas, and increase their roots of goodness.

Having eliminated the afflictions and abandoned obstructive dharmas, their bodily, verbal, and mental karma all become purified. Because they are purified, reverence immediately arises. Because their minds are reverent, they cultivate the practice of emptiness.

Because they cultivate the practice of emptiness, they remain far removed from all views. Because they remain far removed from all views, they cultivate the right path. By cultivating the right path, they are able to see the Dharma realm.

The deva Most Victorious addressed the Buddha:

– Revered Blessed One! What is called the Dharma realm?

The Buddha told the deva Most Victorious:

– Heavenly King, you should know! The Dharma realm is precisely the nature that is not false.

– Revered Blessed One! What is the nature that is not false?

– Heavenly King! It is the nature that does not change.

– Revered Blessed One! What is the nature that does not change?

– Heavenly King! It is the suchness of all dharmas.

– Revered Blessed One! What is the suchness of all dharmas?

– Heavenly King, you should know! Profound and subtle suchness can be known only through wisdom; it cannot be expressed in words. Why is this? Because the suchness of all dharmas transcends written words and lies beyond the domain of language; no expression can express it. It is free from conceptual proliferation, devoid of all discrimination, neither this nor that; free from characteristics and without characteristics; far removed from investigation, transcending the sphere of examination and analysis; without perception and without characteristics; beyond both spheres; far removed from the foolish; transcending the realm of Mara; far removed from all afflictive obstructions; not penetrable by consciousness; abiding in no place; the quiescent domain of noble wisdom and subsequently attained non-discriminating wisdom; without self or anything belonging to a self; sought but unobtainable; neither grasped nor relinquished; neither defiled nor attached; pure and free from impurities; supreme and foremost; its nature never changing. Whether a Buddha appears in the world or does not appear in the world, its nature and characteristics always abide.

Heavenly King, you should know! This is the dharmadhatu. Great bodhisattvas who practice profound prajnaparamita cultivate and realize the dharmadhatu, performing many hundreds of thousands of difficult ascetic practices so that all sentient beings may attain penetration.

Heavenly King! This is called the true characteristic of prajnaparamita, suchness and nirvana, the characteristic of non-discrimination, a realm beyond conception. It is also called true emptiness, the wisdom of all things, the wisdom of all aspects, and the nondual dharmadhatu.

At that time, the god Most Excellent addressed the Buddha:

– Venerable Blessed One! How can such a dharmadhatu be realized and attained?

The Buddha told Most Excellent:

– Heavenly King, you should know! Supramundane prajnaparamita and subsequently attained non-discriminating wisdom can realize and attain it.

– Venerable Blessed One! What is the difference between realization and attainment?

– Heavenly King, you should know! Because supramundane prajnaparamita is able to see correctly in accordance with reality, it is called realization; because subsequent wisdom penetrates it, this is called attainment.

The god Most Excellent addressed the Buddha:

– As the Buddha has taught, do not the wisdoms born of hearing, reflection, and cultivation penetrate the true characteristic of prajnaparamita? Why, then, is it said that supramundane prajnaparamita and subsequently attained non-discriminating wisdom are able to realize and attain it?

The Buddha taught:

– It is not so! Why is this? Because the true characteristic of prajnaparamita is profound and subtle, whereas the wisdom born of hearing is coarse and shallow and cannot perceive it. Because it is the ultimate truth, the wisdom born of reflection cannot fathom it. Because it is a supramundane Dharma, the wisdom born of cultivation cannot reach it.

Heavenly King, you should know! The true characteristic of prajnaparamita is profound and subtle; ordinary beings and those of the Two Vehicles cannot perceive it. Why is this? They are like those blind from birth, who cannot see forms, or like an infant only seven days old, who cannot see the sun. Since they cannot even perceive it, how could they realize it?

Heavenly King! Suppose that during the scorching heat of summer, a person traveling westward across a wilderness encounters another person coming from the west and asks the person before him:

“I am now tormented by heat and thirst. If you know where there is clear water and cooling shade, please show me the way.”

The other person replies:

“From here, go eastward. There will be two roads, one on the left and one on the right. You should follow the road on the right. As you gradually proceed, you will come to a pond and spring of clear water and the cooling shade of trees.”

Heavenly King! What do you think? Merely by hearing the names of the spring and the shady trees and thinking of going there, could that person tormented by heat and thirst immediately dispel his heat and thirst and become refreshed?

– Venerable Blessed One! He could not. Only after reaching that place, entering the pond to bathe, drinking the water, and resting beneath a tree would his heat and thirst be dispelled and he become refreshed.

The Buddha taught:

– Heavenly King! So it is! So it is! The wisdoms born of hearing, reflection, and cultivation cannot penetrate the true characteristic of prajnaparamita.

Heavenly King, you should know! The wilderness is an analogy for samsara; the traveler represents sentient beings; the heat represents the afflictions; and thirst represents craving. The person coming from the east represents the bodhisattvas; the road on the left represents what is not the right path; and the road on the right represents the path of the wisdom of all things. The assemblies of bodhisattvas who practice profound prajnaparamita clearly understand the direct path through samsara. The spring represents prajnaparamita, and the tree represents great compassion. By practicing these two dharmas, great bodhisattvas distance themselves from the paths of ordinary beings and the Two Vehicles.

Heavenly King, you should know! Although profound prajnaparamita has no form or characteristic, through skillful exposition it enables sentient beings to realize and attain it.

Heavenly King, you should know! Great bodhisattvas who practice profound prajnaparamita can know in accordance with reality that the Powers, Fearlessnesses, Unique Qualities, and emptiness are empty. They also know in accordance with reality that the skandha of moral discipline, the skandha of concentration, the skandha of wisdom, the skandha of liberation, and the skandha of the knowledge and vision of liberation are empty.

They also know in accordance with reality internal emptiness, external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate truth, and so forth. Although they know that all dharmas are empty, they also know that the characteristic of emptiness is itself unobtainable. They do not grasp the characteristic of emptiness, give rise to a view of emptiness, cling to the characteristic of emptiness, or rely upon emptiness.

Thus, because bodhisattvas do not grasp or become attached, they do not fall into emptiness.

Heavenly King, you should know! Great bodhisattvas who practice profound prajnaparamita should distance themselves from all characteristics. That is, they do not perceive any internal or external characteristics whatsoever. They are free from the characteristic of conceptual proliferation, the characteristic of discrimination, the characteristic of seeking, the characteristic of craving and attachment, the characteristic of objective realms, the characteristic of taking objects as conditions, and the characteristics of the knower and the known.

The god Most Excellent again addressed the Buddha:

– Venerable Blessed One! If assemblies of great bodhisattvas who practice profound prajnaparamita can contemplate all dharmas as being without characteristics in this way, how should they contemplate the Buddha, the Bhagavat?

The Buddha taught:

– Heavenly King! The realm of the Buddhas is inconceivable. Why is this? Because it is free from all realms. If any sentient being attempts to conceive and measure the Buddha’s realm, that being’s mind will become deranged and will no longer know this from that. Why is this? Because its nature is like space: it cannot be conceived or measured, and though sought, it cannot be attained; it lies beyond the sphere of investigation. Assemblies of bodhisattvas who practice profound prajnaparamita do not even perceive a realm of ordinary beings and so forth that could be conceived and measured, much less the realm of the Buddhas. Nor do they rely upon any sublime aspirations. Although they practice the paramitas of generosity, pure moral discipline, patience, diligence, meditation, and prajnaparamita, they harbor no attachment whatsoever to their fruits. Nor do they rely upon or cling to any merit, even nirvana. Why is this? Because they are free from self and anything belonging to a self, are neither dual nor different, and their intrinsic nature is utterly detached.

When the Buddha expounded this Dharma gateway of profound prajnaparamita, this great trichiliocosm shook in six ways. Mount Sumeru, Mount Mucilinda, Great Mount Mucilinda, the Vajra Cakravada Mountains, the Great Vajra Cakravada Mountains, the Fragrant Mountains, the Jewel Mountains, the Black Mountains, and the Great Black Mountains all shook. Immeasurable hundreds of thousands of assemblies of bodhisattvas removed their upper robes and spread them out to make a seat for the Buddha; that seat was as lofty and vast as Mount Sumeru.

Immeasurable hundreds of thousands of heavenly kings, Sakra, Brahma, the World-Protectors, and others reverently joined their palms and scattered various beautiful flowers as offerings: Wondrous Sound flowers, Great Wondrous Sound flowers, Auspicious flowers, Great Auspicious flowers, and blue, yellow, red, white, pink, and purple lotuses.

At that time, Vulture Peak, forty yojanas in height and breadth, was completely covered with flowers reaching up to the Tathagata’s knees. Immeasurable devas in midair played celestial music and proclaimed the following:

– Again, they see a Buddha appear in the world. Again, they hear the Dharma wheel being turned. Excellent indeed! All sentient beings in Jambudvipa have diligently cultivated merit and planted many wholesome roots, and therefore they are able to hear such profound prajnaparamita; how much more so those in the future who will be able to believe in it! Know that all such sentient beings are proceeding toward the realm of the Buddha Tathagatas.

There were also immeasurable hundreds of thousands of dragon kings who, through their spiritual powers, spread great clouds everywhere and caused a rain of fragrance to fall upon Vulture Peak and throughout the trichiliocosm. Those listening to the Dharma perceived only that they were permeated with fragrance and did not see themselves becoming wet. Immeasurable dragon maidens all stood before the Buddha, joined their palms, and offered praise.

There were also immeasurable gandharva spirits who made offerings of music to the Buddha. Assemblies of yakshas scattered all kinds of beautiful flowers as offerings. The asuras and others respectfully made offerings as well.

Countless Tathagatas, Arhats, Perfectly Enlightened Ones, dwelling in immeasurable and boundless Buddha lands throughout the ten directions, each emitted a brilliant light from the tuft of hair between their eyebrows, illuminating all the dark places within this trichiliocosm. Those rays of light shone resplendently throughout Vulture Peak.

Having accomplished this, the rays all returned from their respective worlds, circumambulated the Buddha three times to the right, and entered the crown of his head. Immeasurable hundreds of thousands of brahmins, kshatriyas, elders, and householders all brought various kinds of scented ointments, powdered incense, banners, streamers, canopies, and flowers as offerings to the Buddha.

At that time, within the assembly, seven billion two hundred million great bodhisattvas attained the patient acceptance of the non-arising of dharmas; immeasurable hundreds of thousands of sentient beings became free from dust and defilement and brought forth the pure Dharma eye; and immeasurable hundreds of thousands of sentient beings all aroused the aspiration for unsurpassed, perfect enlightenment.

At that time, the god Most Excellent said to the Buddha:

– Blessed One! Profound prajnaparamita transcends speech and is free from all written words. How do great bodhisattvas practice profound prajnaparamita and teach such a Dharma to sentient beings?

The Buddha told Most Excellent:

– Heavenly King, you should know! When great bodhisattvas practice profound prajnaparamita and teach such a Dharma to sentient beings, they cultivate the qualities of a Buddha, yet with regard to all qualities of a Buddha, nothing whatsoever can be apprehended. They bring the paramitas to maturity, yet with regard to all the paramitas, nothing whatsoever can be apprehended. They purify enlightenment, yet with regard to the Buddha’s enlightenment, ultimately nothing can be apprehended. They realize the peace of nirvana, yet with regard to the peace of nirvana, nothing whatsoever can be apprehended. They pursue the four fruits of the ascetic life, yet with regard to the four fruits of the ascetic life, nothing whatsoever can be apprehended. They pursue the enlightenment of a pratyekabuddha, yet with regard to the enlightenment of a pratyekabuddha, nothing whatsoever can be apprehended. They eliminate self and grasping, yet with regard to self and grasping, nothing whatsoever can be apprehended. When these great bodhisattvas practice profound prajnaparamita, their minds do not discriminate any characteristic of any dharma; both that which discriminates and that which is discriminated are ungraspable. They accord with prajnaparamita without opposing samsara. Although dwelling in samsara, they do not oppose prajnaparamita, but accord with the characteristics of dharmas.

The god Most Excellent said to the Buddha:

– Blessed One! How do great bodhisattvas accord with the profound characteristics of dharmas without opposing worldly convention?

The Buddha said:

– Heavenly King! Bodhisattvas accord with profound prajnaparamita without departing from form, feeling, perception, formations, or consciousness; without departing from the Desire Realm, the Form Realm, or the Formless Realm; and without departing from dharmas, yet without attachment. In accordance with prajnaparamita, they do not depart from the path. Why is this? Because they fully possess the power of great skillful means.

The god Most Excellent said to the Buddha:

– Blessed One! What is meant by the skillful means of bodhisattvas?

The Buddha said:

– Heavenly King! It is the four immeasurables. Because great bodhisattvas fully possess minds of great loving-kindness, great compassion, great sympathetic joy, and great equanimity, they are always able to benefit sentient beings, bring them happiness, and teach and transform them. This is the skillful means of bodhisattvas.

– Revered Blessed One! Why are these four described as “great”?

– Heavenly King, you should know! Great bodhisattvas who practice profound prajnaparamita fully possess boundless loving-kindness, nondiscriminating loving-kindness, loving-kindness grounded in the nature of dharmas, unceasing loving-kindness, harmless loving-kindness, loving-kindness of great benefit, loving-kindness and compassion equal in nature, loving-kindness and compassion that universally bring benefit and happiness, and supramundane loving-kindness and compassion. These and other such forms are called great loving-kindness.

Heavenly King, you should know! Great bodhisattvas who practice profound prajnaparamita see sentient beings undergoing many kinds of suffering, with nowhere to turn and no refuge. Wishing to rescue them, they arouse the aspiration for enlightenment and diligently seek the true Dharma. Having themselves attained it, they expound it to sentient beings:

Those who are miserly are taught to practice generosity.

Those who lack moral discipline or violate the precepts are taught to receive and uphold the precepts.

Those of violent disposition are taught to practice patience.

Those who are lazy and negligent are taught to practice diligence.

Those whose minds are distracted are taught to practice meditative concentration.

Those who are ignorant are taught to cultivate wondrous wisdom.

For the sake of liberating sentient beings, even though they encounter all kinds of extremely difficult and arduous circumstances, they never abandon the great aspiration for enlightenment. Such deeds are called great compassion.

Heavenly King, you should know! Great bodhisattvas who practice profound prajnaparamita reflect:

The three realms are blazing fiercely; I have escaped from them, and therefore I rejoice.

The bonds of samsara have fettered me for a long time; I have severed them forever, and therefore I rejoice. In the ocean of samsara, I sought and grasped, clinging to characteristics; I have now escaped from it completely, and therefore I rejoice.

The banner of arrogance has stood since beginningless time; I have broken it down, and therefore I rejoice.

With vajra wisdom I have shattered the mountain of afflictions and caused it to vanish completely, and therefore I rejoice.

I have brought peace and security to myself, and I also bring peace and security to others. Those who are foolish and benighted, bound by the afflictions of greed, hatred, pride, and the like, have long slept in the world; now they have at last awakened, and therefore I rejoice.

I have now escaped from all evil destinies, and I am also able to rescue sentient beings in evil destinies and enable them to escape; therefore I rejoice.

Sentient beings have long wandered deluded in samsara, not knowing the way out. I now rescue them and show them the right path, enabling them to reach the citadel of omniscience and attain perfect happiness; therefore I rejoice.

These and other such deeds are called great sympathetic joy.

Heavenly King, you should know! When great bodhisattvas practice profound prajnaparamita, toward every form seen by the eye, sound heard by the ear, odor smelled by the nose, flavor tasted by the tongue, tangible object contacted by the body, and dharma cognized by the mind, they are neither attached nor averse, but arouse a mind of equanimity. Such deeds are called great equanimity.

Heavenly King, you should know! Because great bodhisattvas who practice profound prajnaparamita accomplish these four great immeasurables, this is called skillful means.

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