大般若波羅蜜多經

IX. CHAPTER ON NON-ATTAINMENT

At that time, in the assembly was a great bodhisattva named Good Reflection, who asked Supreme Victory:

“Has the Buddha bestowed upon the Deva King the prediction of his attainment of bodhi?”

Supreme Victory replied:

“Although I have received the prediction, it is as though in a dream.”

Good Reflection then asked Supreme Victory again:

“What did the Deva King attain when he received the prediction?”

Supreme Victory replied:

“Although I have received the prediction, I have attained nothing whatsoever.”

Good Reflection asked again:

“What dharmas are not attained in this non-attainment?”

Supreme Victory replied:

“In this non-attainment, no self is attained, no sentient being is attained, and so on, to the point that no knower or seer is attained. Neither the skandhas, nor the ayatanas, nor the dhatus are attained; whether wholesome or unwholesome, defiled or purified, with outflows or without outflows, mundane or supramundane, conditioned or unconditioned, samsara or nirvana—with respect to all such things, nothing whatsoever is attained.”

Good Reflection asked again:

“If nothing is attained, for what purpose is the prediction bestowed?”

Supreme Victory replied:

“It is precisely because there is no attainment that the prediction is received.”

Good Reflection asked again:

“If one follows the meaning of what the Deva King has said, then there are two cognitions:

1. That nothing is attained.

2. That the prediction is received.”

Supreme Victory replied:

“If there were two cognitions, the prediction could not be received. Why is this? The wisdom of the Buddha is nondual. The Buddhas, the World-Honored Ones, employ nondual wisdom to bestow predictions upon bodhisattvas.”

Good Reflection asked again:

“If wisdom is nondual, how can there be the bestowal of a prediction and one who receives it?”

Supreme Victory replied:

“Between the prediction bestowed and the one receiving the prediction, there is no duality.”

Good Reflection asked again:

“If there is no duality between them, how can there be a prediction?”

Supreme Victory replied:

“If one understands that there is no duality between them, then there is the prediction.”

Good Reflection asked again:

“In what realm does the Deva King now abide that he has received the prediction?”

Supreme Victory replied:

“I abide at the boundary of self, at the boundary of sentient beings, and so on, through the boundary of knowing, and there I received the prediction.”

Good Reflection asked again:

“Where should this boundary of self and so forth be sought?”

Supreme Victory replied:

“It should be sought at the boundary of the Buddhas’ liberation.”

Good Reflection asked again:

“Where, in turn, should the boundary of the Buddhas’ liberation be sought?”

Supreme Victory replied:

“It should be sought at the boundary of ignorance, existence, and craving.”

Good Reflection asked:

“Where, in turn, should ignorance, existence, and craving be sought?”

Supreme Victory replied:

“They should be sought at the boundary of ultimate non-arising.”

Good Reflection continued:

“Where should this boundary of non-arising be sought?”

Supreme Victory replied:

“This boundary should be sought at the boundary of non-knowing.”

Good Reflection asked again:

“The boundary of non-knowing is precisely the absence of knowing; how, then, can this boundary seek that boundary?”

Supreme Victory replied:

“If there were knowing in the act of seeking, it could not be attained. It is because there is non-knowing that one seeks that boundary.”

Good Reflection asked again:

“This boundary is apart from speech, so how can it be sought?”

Supreme Victory replied:

“It can be sought because words have ceased.”

Good Reflection asked again:

“How do these words cease?”

Supreme Victory replied:

“Because all dharmas are based upon meaning, not upon words.”

Good Reflection asked again:

“How does one rely upon meaning?”

Supreme Victory replied:

“By not perceiving the characteristic of meaning.”

Good Reflection asked again:

“Why is it not perceived?”

Supreme Victory replied:

“Because discrimination does not arise—the meaning is that upon which reliance is placed, and the self is that which relies. Since neither of these two exists, this is called not perceiving.”

Good Reflection asked again:

“If this meaning is not perceived, where should one seek?”

Supreme Victory replied:

“Neither perceiving nor grasping is called seeking.”

Good Reflection asked again:

“If there is a dharma that can be sought, does this mean that there is seeking?”

Supreme Victory replied:

“This is not the meaning. As for a dharma not yet sought, there is truly no place in which it may be sought. Why? If there were truly something that could be sought, it would be non-Dharma.”

Good Reflection asked again:

“What, then, is Dharma?”

Supreme Victory replied:

“Dharma is without written characters and is also apart from language.”

Good Reflection asked again:

“Within that which is apart from written characters and language, what is Dharma?”

Supreme Victory replied:

“Its nature is apart from written characters, and the sphere of mental activity has ceased. This is called Dharma. The nature of all dharmas is inexpressible. Even the inexpressible cannot be expressed. If anything is spoken, it is false. Within false dharmas there is absolutely no true Dharma.”

Good Reflection asked again:

“The Buddhas and bodhisattvas are constantly speaking; is all of that, then, false?”

Supreme Victory replied:

“From beginning to end, the Buddhas and bodhisattvas have never uttered a single word. How, then, could there be falsity?”

Good Reflection asked again:

“If something is spoken, what fault is incurred?”

Supreme Victory replied:

“The fault of speech is incurred.”

Good Reflection asked again:

“What fault does speech have?”

Supreme Victory replied:

“It has the fault of conceptual elaboration.”

Good Reflection asked again:

“What dharma is without fault?”

Supreme Victory replied:

“If one perceives no duality between speaking and not speaking, there is no fault.”

Good Reflection asked again:

“What is the root of fault?”

Supreme Victory replied:

“Attachment is its root.”

Good Reflection asked again:

“What is the root of attachment?”

Supreme Victory replied:

“The grasping mind is its root.”

Good Reflection asked again:

“What is the root of grasping?”

Supreme Victory replied:

“False discrimination is its root.”

Good Reflection asked again:

“What is the root of false discrimination?”

Supreme Victory replied:

“Clinging to conditions is its root.”

Good Reflection asked again:

“What does it take as its conditions?”

Supreme Victory replied:

“It takes forms, sounds, odors, tastes, tangible objects, and dharmas as its conditions.”

Good Reflection asked again:

“How can one cease taking them as conditions?”

Supreme Victory replied:

“If craving and grasping are abandoned, there is no longer anything to be taken as a condition. For this reason, the Tathagata constantly teaches that all dharmas are equal and cannot be taken as conditions.”

When this Dharma was taught, five thousand bhiksus, freed from dust and defilement, attained the purified Dharma eye. Another twelve thousand bodhisattvas attained the acceptance of the non-arising of dharmas. Immeasurable and boundless sentient beings all aroused the aspiration for unsurpassed, complete and perfect bodhi.

At that time, Supreme Victory rose from his seat, arranged his robe to bare his left shoulder, knelt with his right knee upon the ground, joined his palms respectfully, and addressed the Buddha:

“World-Honored One! When good men, good women, and others hear the profound prajnaparamita, how can those who have not yet aroused the aspiration for bodhi immediately arouse it, all accomplish it, attain non-retrogression, and continually advance in their practice without falling back?”

The Buddha said:

“Deva King! Listen attentively! Listen attentively and reflect well upon this. I shall explain it to you.”

Supreme Victory said:

“Excellent, Great Sage! We humbly beseech you to teach us, for we wish to hear.”

The Buddha told Supreme Victory:

– O Heavenly King, you should know! If good men and good women and others hear the profound prajnaparamita, bring forth the aspiration for bodhi with a pure mind, possess right faith, draw near to sages and worthies, delight in hearing the true Dharma, remain far removed from envy and stinginess, constantly cultivate tranquility, delight in practicing generosity, have minds free of obstruction, abandon all defilements, rightly believe in karma and its results, harbor no doubts, and understand as they truly are the fruits of wholesome and unwholesome karma; and if, even for the sake of their own lives, they resolutely refuse to commit evil—then, by cultivating the profound prajnaparamita in this manner, these good men and good women and others can distance themselves from the ten unwholesome courses of karma, while their minds constantly recollect the ten wholesome courses of karma. When these good men and good women and others practice the skillful means of the profound prajnaparamita, if they encounter shramanas, brahmins, and others who diligently undertake true cultivation, whose moral discipline is pure, and who are learned and understand the meaning, they constantly arouse right mindfulness. Their minds are harmonious and gentle, tranquil and undisturbed. They always speak kindly, diligently cultivate all that is wholesome, and remain far removed from all that is unwholesome. They neither exalt themselves nor disparage others. They abandon harsh speech and cease meaningless talk. They do not forsake the establishments of mindfulness, maintain sincerity of mind, constantly put an end to violence, skillfully extract the poisoned arrow, cast off all burdens completely, escape the eight difficult circumstances, and no longer undergo a subsequent existence. If these good men and good women and others, while cultivating the skillful means of the profound prajnaparamita, encounter such a bodhisattva, they should rely upon and draw near to that bodhisattva as a spiritual friend.

At that time, this bodhisattva, using skillful means in accordance with what is appropriate, teaches them the Dharma:

“You should know! Those who continually practice generosity will attain wealth and happiness. Those who undertake and uphold pure precepts will attain honor and be reborn in the heavens. Those who listen attentively to the true Dharma will attain great wisdom.” The bodhisattva further tells them:

“This is generosity, and this is the fruit of generosity.

This is stinginess, and this is the fruit of stinginess.

This is pure moral discipline, and this is the fruit of pure moral discipline.

This is the violation of precepts, and this is the fruit of violating the precepts.

This is patient endurance, and this is the fruit of patient endurance.

This is anger, and this is the fruit of anger.

This is diligence, and this is the fruit of diligence.

This is indolence, and this is the fruit of indolence.

This is meditative concentration, and this is the fruit of meditative concentration.

This is distraction, and this is the fruit of distraction.

This is sublime wisdom, and this is the fruit of sublime wisdom.

This is delusion, and this is the fruit of delusion.

This is wholesome bodily karma, and this is the fruit of wholesome bodily karma.

This is unwholesome bodily karma, and this is the fruit of unwholesome bodily karma.

This is wholesome verbal karma, and this is the fruit of wholesome verbal karma.

This is unwholesome verbal karma, and this is the fruit of unwholesome verbal karma.

This is wholesome mental karma, and this is the fruit of wholesome mental karma.

This is unwholesome mental karma, and this is the fruit of unwholesome mental karma.

This is what should be done, and this is what should not be done.

If you cultivate in this way, you will experience lasting happiness. If you do not cultivate in this way, you will undergo unremitting suffering. These good men and good women and others, while cultivating the skillful means of the profound prajnaparamita, draw near to spiritual friends and hear the Dharma taught in this graduated sequence.”

When this bodhisattva knows that they are suitable vessels for the Dharma, the bodhisattva expounds the profound prajnaparamita to them: namely, emptiness, signlessness, wishlessness, non-activity, non-arising, non-cessation, no self, and no sentient being, elaborating up to there being no knower and no seer. The bodhisattva also expounds profound dependent origination, namely: because this dharma exists, that dharma arises; when this dharma ceases, that dharma also ceases accordingly.

That is, conditioned by ignorance are volitional formations; conditioned by volitional formations is consciousness; conditioned by consciousness are name and form; conditioned by name and form are the six ayatanas; conditioned by the six ayatanas is contact; conditioned by contact is feeling; conditioned by feeling is craving; conditioned by craving is clinging; conditioned by clinging is becoming; conditioned by becoming is birth; and conditioned by birth are aging and death, sorrow, lamentation, pain, grief, and distress.

If ignorance ceases, volitional formations cease, and so forth, until, when birth ceases, aging and death, sorrow, lamentation, pain, grief, and distress cease.

When this bodhisattva practices the skillful means of the profound prajnaparamita, the bodhisattva further says:

“Within ultimate truth, there is not a single dharma that can arise or cease. Why is this? Because all worldly dharmas arise from causes and conditions, and there is no self, sentient being, agent, or recipient.

When causes and conditions unite, it is said that dharmas arise. When causes and conditions disperse, it is said that dharmas cease. There is no real dharma that undergoes arising and cessation.

False conceptual discrimination within the three realms consists only of provisional names, and beings undergo ripened results according to their karmic hindrances and afflictions. If one uses prajnaparamita to contemplate in accordance with reality, then all dharmas neither arise nor cease, and are neither created nor received. If a dharma is not created, it is also not enacted; thus, with regard to all dharmas, the mind has no attachment.

That is, one does not cling to form, feeling, perception, volitional formations, or consciousness; one does not cling to the eye ayatana through the mind ayatana; one does not cling to the form ayatana through the dharma ayatana; one does not cling to the eye dhatu through the mind dhatu; one does not cling to the form dhatu through the dharma dhatu; and one does not cling to the eye-consciousness dhatu through the mind-consciousness dhatu.”

At that time, the bodhisattva further says:

“The intrinsic nature of all dharmas is ultimately empty, quiescent and free from all things, neither grasped nor clung to.” When these good men and good women and others hear such words, their cultivation advances ever further and never regresses.

O Heavenly King, you should know! Great bodhisattvas who practice the skillful means of the profound prajnaparamita wish to behold the Buddhas and delight in hearing the true Dharma. They do not fall into lowly destinies.

Wherever they are born, they encounter Buddhas, hear the true Dharma, and make offerings to the Sangha. They constantly behold the Buddhas face to face, courageously and diligently strive onward, and set their resolve upon seeking the true Dharma. They do not cling to wives, children, servants, or conditioned things.

Nor do they covet the material resources that sustain life, and they are not defiled by sensual desires. They constantly rely upon the true teachings to cultivate the Buddha-Dharma, renounce household life to go forth, practice according to the teachings, and instruct others as well. Although they teach others, they seek no recompense.

On seeing those who listen to the Dharma, they constantly arouse great loving-kindness. Toward sentient beings they constantly arouse great compassion. They study extensively and hear much, sparing neither body nor life.

They constantly delight in the practice of seclusion, have few desires, and are content. They seek only the essential meaning and do not adhere rigidly to words. They teach the Dharma and cultivate it not solely for themselves, but so that sentient beings may attain the unsurpassed source of happiness, called the Buddha’s bodhi, the realm of great nirvana.

Heavenly King, you should know! The great bodhisattvas who practice the skillful means of profound prajnaparamita cultivate in this way: they remain far removed from negligence, advance courageously and diligently, and guard their faculties. When the eye sees forms, they do not become attached to the characteristics of form, but contemplate truthfully the faults inherent in form.

The same applies when the ear hears sounds, the nose smells odors, the tongue tastes flavors, the body experiences tangible objects, and the mind apprehends dharmas. Allowing the faculties to run unrestrained is called negligence. Constantly guarding them is called vigilance.

When this great bodhisattva practices profound prajnaparamita through skillful means, subdues his own mind, and helps others guard their thoughts, this is called vigilance. He remains far removed from sensual desire, directs his mind toward wholesome dharmas, and observes that anger and delusion are not roots of virtue. He abandons evil bodily and mental karma and the two kinds of wrong livelihood.

Remaining far removed from all unwholesome karma is called vigilance. When this great bodhisattva practices profound prajnaparamita, his mind constantly abides in right mindfulness; this is called vigilance. This great bodhisattva knows that, among all dharmas, faith comes first.

One who possesses right faith will not fall into evil realms; his mind will commit no evil, and he will be praised by the noble sages.

Heavenly King, you should know! The great bodhisattvas who practice the skillful means of profound prajnaparamita cultivate in accordance with the Dharma. Wherever they may be born, they always encounter Buddhas, remain far removed from the two vehicles, abide securely in the right path, attain great mastery, and accomplish the great work known as the right wisdom and liberation of the Tathagatas. When this great bodhisattva, practicing the skillful means of profound prajnaparamita, seeks peace and happiness, he constantly and diligently follows the path to the wisdom of omniscience.

Heavenly King, you should know! The fact that this great assembly can now hear such profound prajnaparamita is due to their having made offerings to the Buddhas and cultivated roots of virtue throughout immeasurable great kalpas in the past. Therefore, you must apply yourselves with even greater diligence and vigor and never allow these qualities to diminish or be lost.

If devas and humans constantly restrain their faculties, do not become attached to the pleasures of the five desires, remain far removed from worldly things, constantly cultivate the supramundane, purify the three kinds of karma, and cultivate the dharmas that aid the path, this is called vigilance. When the great bodhisattvas who practice the skillful means of profound prajnaparamita possess right faith, remain vigilant, cultivate diligently and vigorously, and attain the supreme Dharma, this is called vigilance.

Great bodhisattvas who wish to perfect right faith, vigilance, diligence, and right mindfulness must train in prajnaparamita. Through this mindfulness and wisdom, they swiftly realize the fruit of unsurpassed, complete enlightenment that they seek. When the great bodhisattvas who practice the skillful means of profound prajnaparamita possess right faith, remain vigilant, and cultivate diligently and vigorously, they immediately attain right mindfulness.

Through this mindfulness and wisdom, they know what exists and what does not exist.

What is meant by what exists and what does not exist? If one cultivates right conduct and attains right liberation, this is called what exists. If one cultivates wrong conduct and attains right liberation, this is called what does not exist.

The six faculties—the eye and so forth—and the six objects—forms and so forth—exist according to conventional truth. According to ultimate truth, they do not exist.

That a diligent bodhisattva realizes enlightenment is called what exists. That an indolent bodhisattva realizes enlightenment is called what does not exist.

To say that the five aggregates subject to clinging all arise from false discrimination is called what exists. To say that conventional dharmas arise spontaneously and not through causes and conditions is called what does not exist. To say that form is impermanent, suffering, and subject to decay is called what exists. To say that it is permanent, blissful, and not subject to decay is called what does not exist.

The same applies to feeling, perception, formations, and consciousness. That ignorance conditions formations is called what exists. That formations arise apart from ignorance is called what does not exist.

The same applies through to birth conditioning old age and death, sorrow, lamentation, suffering, and distress. That generosity brings great merit is called what exists; that it brings poverty is called what does not exist.

That upholding pure precepts leads to birth in a wholesome realm is called what exists; that it leads to birth in an evil realm is called what does not exist.

Likewise, that cultivating wisdom enables one to become a noble one is called what exists; that it makes one foolish is called what does not exist.

That cultivating extensive learning brings great wisdom is called what exists; that it brings foolishness is called what does not exist.

That cultivating right mindfulness always brings deliverance is called what exists; that it does not bring deliverance is called what does not exist.

That cultivating wrong mindfulness does not bring deliverance is called what exists; that it always brings deliverance is called what does not exist.

That abandoning self and possessions belonging to self always brings liberation is called what exists. That clinging to self and possessions belonging to self brings liberation is called what does not exist.

To say that space pervades all places is called what exists. To say that a real self exists within the five skandhas is called what does not exist.

That truthfully cultivating wisdom always brings liberation is called what exists; that adherence to false wisdom brings liberation is called what does not exist.

That freedom from views of self and the like brings the wisdom of emptiness is called what exists. That attachment to views of self and the like always brings the wisdom of emptiness is called what does not exist.

Heavenly King, you should know! The great bodhisattvas who cultivate the skillful means of profound prajnaparamita understand what conventionally exists and what does not exist in the world, constantly cultivate equanimity, and clearly comprehend that dharmas arise through causes and conditions. Because they conform to conventional truth, they speak of existence without giving rise to the view of permanence. They know that the intrinsic nature of dharmas arising through causes and conditions is entirely empty, yet they do not give rise to the view of annihilation. Thus they comprehend the teachings of the Buddhas in accordance with reality.

Heavenly King, you should know! For the sake of bodhisattvas, the Buddha briefly taught four dharmas. Worldly people, sramanas, brahmins, and others, as well as the Long-Lived Devas, frequently give rise to the view of permanence; to destroy their attachment to that view, he taught that all conditioned phenomena are impermanent.

Some devas and humans are deeply attached to sensual pleasures; to destroy their attachment to that view, he taught that all is suffering. To adherents of non-Buddhist paths who hold wrong views and cling to the belief that a self exists within the body, he taught that the body is without self in order to destroy their attachment to that view. Because those of overweening pride malign the true nirvana, he taught that nirvana is quiescent.

He taught impermanence so that they would wholeheartedly seek the ultimate Dharma. He taught suffering so that they would aspire to escape birth and death. In teaching selflessness, he revealed the gateway of emptiness so that they might comprehend it; and he taught quiescence so that they might understand signlessness and abandon attachment to characteristics.

Heavenly King, you should know! When the great bodhisattvas who practice the skillful means of profound prajnaparamita train and cultivate in this way, they will never regress from wholesome dharmas and will swiftly attain unsurpassed, complete enlightenment.

At that time, Most Excellent again addressed the Buddha:

– Blessed One! When the great bodhisattvas practice profound prajnaparamita, what practices do they cultivate in order to preserve the true Dharma?

The Buddha said to Most Excellent:

– Heavenly King, you should know! If a great bodhisattva practicing profound prajnaparamita acts without contradicting the teachings, honors his teachers and elders, follows the true Dharma, conducts his mind harmoniously and gently, possesses a sincere and unadulterated disposition, keeps his faculties serene, remains far removed from all evil and unwholesome dharmas, and cultivates supreme roots of virtue, this is called preserving the true Dharma.

Heavenly King, you should know! If a great bodhisattva practicing profound prajnaparamita cultivates compassionate karma of body, speech, and mind, remains unconcerned with fame and gain, upholds the precepts purely, and remains far removed from all attachments to views, this is called preserving the true Dharma.

Heavenly King, you should know! If a great bodhisattva practicing profound prajnaparamita does not allow the conduct of his mind to be governed by affection, anger, fear, or delusion, this is called preserving the true Dharma. Cultivating moral shame and dread of wrongdoing is called preserving the true Dharma. Teaching the Dharma and cultivating in complete accordance with what one has heard is called preserving the true Dharma.

Heavenly King, you should know! In order to preserve the true Dharma, the Buddhas of the three times taught a dharani to protect Heavenly Kings, Human Kings, and others, so that they might preserve the true Dharma and cause it to endure long in the world, thereby bringing great benefit to sentient beings. Thus they taught the dharani:

Ðát-điệt-tha, a-hổ-lạc, quật-lạc-phạt-để, hỏa-thích-noa-tóa-lũ-đồ, giả-già, giả-già-chiếc, ni-a-bôn, nhã-sát-đa, sát-đa-sát-diên-đa, sát-dã-tóa-ha, thiểm-mạt-ni-yết-lạc, ổ-lỗ-ổ-lỗ-phạt-để-ca, la-bạt-để-ca, a-bệ-xa-để-ni-tóa-thích-ni, khư-xà, khư-xà-mạt-để, a-phạt-thủy-ni, phạt-thi-phạt-đa, phạt-đa, nô-sa-lý-ni, bộ-đa-nô-tất-một-lật-để, đề-phạt-đa-nô-tất-một-lật-để, tóa-ha.

Heavenly King, you should know! This great divine mantra can bring peace and happiness to all devas, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, nonhumans, and all other sentient beings. The Buddhas of the three times proclaimed this great divine mantra in order to preserve the true Dharma and to protect Heavenly Kings, Human Kings, and others so that they might dwell in peace and happiness; therefore, employing the power of skillful means, they expounded it.

Thus, Heavenly Kings, Human Kings, together with their retinues and others, all attain peace and happiness; the true Dharma long abides in the world; and sentient beings and their lands remain free from calamities. Therefore, each of you should diligently and earnestly recite and recollect it with utmost sincerity. By doing so, all hostile enemies, disasters, demonic works, obstacles to the Dharma, and the like will be entirely eliminated.

Through the power of this divine mantra, the true Dharma will long abide in the world, and sentient beings will gain great benefit. When this great divine mantra of prajnaparamita was proclaimed, the celestial palaces, mountains, seas, the great earth, and all else trembled. Eighty thousand kinds of sentient beings aroused the aspiration for unsurpassed, complete and perfect enlightenment.

At that time, the Heavenly King Most Victorious rejoiced exceedingly. He spread a net of the seven precious substances above the Buddha, reverently joined his palms, and addressed the Buddha:

“World-Honored One! What dharmas do great bodhisattvas who practice profound prajnaparamita cultivate so that their minds remain unwavering with regard to unsurpassed, complete and perfect enlightenment?”

The Buddha told Most Victorious:

“Heavenly King, you should know! Great bodhisattvas who practice profound prajnaparamita diligently cultivate it; their great loving-kindness is unobstructed, and they never weary of great compassion. They accomplish the great work, increase their diligence, train in the samadhi of emptiness, and also constantly and diligently cultivate the wisdom of equality. Through skillful means, they understand in accordance with reality the great, pure wisdom, completely comprehend the wondrous principle of the equality of the three times without further obstruction, and follow the path traveled by the Buddhas of the three times.

“Heavenly King, you should know! When these great bodhisattvas practice profound prajnaparamita and cultivate such dharmas, their minds remain unwavering with regard to unsurpassed, complete and perfect enlightenment.”

Most Victorious again addressed the Buddha:

“World-Honored One! What dharmas do great bodhisattvas who practice profound prajnaparamita cultivate so that, upon hearing of the inconceivable deeds of the Tathagatas, they are neither startled nor frightened, neither distressed nor afflicted?”

The Buddha told Most Victorious:

“Heavenly King, you should know! If great bodhisattvas cultivate wondrous insight, are fully endowed with wondrous wisdom, draw near to good spiritual friends, delight in hearing the profound Dharma, understand that all dharmas are like illusions and so forth, and realize that the world is impermanent and that whatever arises must cease, their minds will abide in no attachment, like empty space.

“Heavenly King, you should know! Because these great bodhisattvas practice profound prajnaparamita and cultivate such dharmas, upon hearing of the inconceivable deeds of the Tathagatas, their minds are neither startled nor frightened, nor are they distressed or afflicted.”

Most Victorious addressed the Buddha:

“World-Honored One! What dharmas do great bodhisattvas who practice profound prajnaparamita cultivate so that they always attain mastery wherever they may be?”

The Buddha told Most Victorious:

“Heavenly King, you should know! If great bodhisattvas practice profound prajnaparamita and cultivate the five supernormal powers fully and without obstruction, they will always attain mastery, wherever they may be, over the gateways of liberation, meditative absorptions, immeasurable states, skillful means, and prajnaparamita.”

At that time, Most Victorious addressed the Buddha:

“World-Honored One! What gateways do great bodhisattvas who practice profound prajnaparamita realize?”

The Buddha told Most Victorious:

“Heavenly King, you should know! If great bodhisattvas practice profound prajnaparamita and realize the gateway of wondrous wisdom, they can comprehend the keen and dull faculties of all sentient beings. If they attain the gateway of wondrous insight, they can discern the phrases and meanings of all dharmas. If they attain the gateway of dharani, they understand all sounds and speech. If they attain the gateway of unobstructed eloquence, they can expound all dharmas ultimately and inexhaustibly.

“Heavenly King, you should know! These great bodhisattvas who practice profound prajnaparamita will realize such gateways.”

Most Victorious again addressed the Buddha:

“World-Honored One! What powers do great bodhisattvas who practice profound prajnaparamita attain?”

The Buddha told Most Victorious:

“Heavenly King, you should know! If great bodhisattvas practice prajnaparamita, they attain the power of quiescence and thereby perfect great compassion; they attain the power of diligence and thereby perfect non-retrogression; they attain the power of extensive learning and thereby perfect great wisdom; they attain the power of joyful faith and thereby perfect liberation; they attain the power of cultivation and thereby perfect emancipation; they attain the power of patient endurance and thereby compassionately aid sentient beings; they attain the power of the bodhicitta and thereby eradicate the view of self; they attain the power of great compassion and thereby teach and transform sentient beings;

they attain the power of patient acceptance of the non-arising of dharmas and thereby perfect the ten powers.

“Heavenly King, you should know! These great bodhisattvas who practice profound prajnaparamita attain such supreme powers.”

When the World-Honored One expounded this Dharma, five hundred bodhisattvas attained patient acceptance of the non-arising of dharmas. Eight thousand heavenly youths attained non-retrogression. Twelve thousand heavenly youths among the assembly became far removed from dust and defilement and brought forth the pure Dharma eye. Forty thousand devas and humans all aroused the aspiration for unsurpassed, complete and perfect enlightenment.

X. CHAPTER ON REALIZATION AND EXHORTATION

The Buddha told Most Victorious:

– Heavenly King, you should know! In the inconceivably distant past, countless great kalpas ago, there was a Buddha named King of the Treasure of Merit, fully endowed with the ten epithets. His land was called Adorned with Treasures, and the kalpa was called Excellent Contemplation. That realm was prosperous and joyful, free from illness, suffering, and affliction. Devas and humans came and went without obstruction between them. The ground was as level as the palm of a hand, without mountains, hills, gravel, rocks, or thorns. Soft grass grew everywhere, tender and emerald-green like peacock feathers, about four fingers high. When a foot was placed upon it, the grass immediately bent down; when the foot was lifted, it returned to its former state. Campaka flowers, Delightful flowers, and other kinds of soft grasses grew everywhere in great beauty. The weather was neither hot nor cold, and the four seasons were harmonious. The ground was made of precious lapis lazuli. The dispositions of the sentient beings at that time were gentle, harmonious, and virtuous. The afflictions of the three poisons were subdued and therefore no longer arose. The Buddha, the World-Honored One, had one trillion two hundred billion shravaka disciples. There were six billion two hundred million bodhisattva disciples. At that time, human beings lived for three hundred and sixty thousand years, and no one died prematurely. There was a city named Immaculately Adorned. From south to north, that city extended one hundred and twenty-eight yojanas; from east to west, eighty yojanas; and its walls were sixteen yojanas thick. Its walls, gates, and towers were all fashioned from the seven treasures, and ten thousand gardens were magnificently adorned. Ten thousand smaller cities surrounded it, and it had four gardens filled with beautiful flowers and most delightful scenery. Meritorious peacocks roamed and played there throughout the four seasons. There were four great ponds whose banks were made of the seven treasures, each measuring half a yojana across. The paths and walkways were all made of pure gold, and the beds of the ponds were entirely covered with beautiful golden sand. The water in the ponds possessed the eight excellent qualities, mingled with the fragrance of precious flowers. Wild ducks, geese, and mandarin ducks gathered there, leaping about joyfully. Many trees grew along the banks: white sandalwood, red sandalwood, sirisha trees, and others. Parrots and mynah birds flew and played among the trees. There was a wheel-turning king named Ruler of the World, endowed with the seven treasures, who ruled the four great continents and had made offerings to immeasurable Buddhas. In the presence of those Buddhas, he had planted deep and powerful roots of virtue and had attained the irreversible aspiration for great bodhi. His inner palace retinue numbered seventy thousand. The beautiful attendants serving the precious queen had all aroused the aspiration for unsurpassed, complete, perfect enlightenment. That wheel-turning king had a thousand sons, all valiant and strong, endowed with the twenty-eight marks of a great man and capable of subduing hostile enemies. They too had aroused the aspiration for unsurpassed, complete, perfect enlightenment.

At that time, the Tathagata King of the Treasure of Merit, accompanied by the shravakas and the assembly of bodhisattvas, together with immeasurable devas, nagas, yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, humans, nonhumans, and others, proceeded in orderly succession into the city of Immaculately Adorned. The wheel-turning king, with the chariot of the seven treasures at the head, accompanied by his thousand sons and the retinue of his inner palace, went outside the city to welcome them. With reverence, he invited them inside and arranged all manner of exquisite offerings.

After the World-Honored One and his retinue had received and partaken of the offerings, they returned to their original dwelling. The wheel-turning king Ruler of the World, accompanied by the seven treasures and others, respectfully escorted them outside the city and then returned to his palace. At that moment, the wheel-turning king suddenly sighed to himself:

– The human body is impermanent, and wealth and honor are like a dream. Even when one is fortunate enough to possess all the faculties, right faith remains difficult to attain. How much more rare, then, is it to encounter a Tathagata and hear the wondrous Dharma—truly as rare as an udumbara flower!

At that time, the king’s thousand sons understood that their father revered the World-Honored One and wished to hear the true Dharma. They therefore constructed a vast and beautiful pavilion from ox-head sandalwood and adorned it with the seven treasures. A single measure of that sandalwood was worth as much as the entire continent of Jambudvipa. The pavilion extended thirteen yojanas from south to north and ten yojanas from east to west. The great pillars at its four corners were adorned with various genuine treasures. Beneath the pavilion were a thousand precious wheels. When it was finished, they presented it to their father. Upon receiving it, their father praised them, saying:

– Excellent! Excellent! You understand my intention very well. I wish to go into the Buddha’s presence to hear the true Dharma.

The thousand sons then erected a lion throne within the pavilion as a seat for their father, arranged so that the palace attendants could wait upon him before and behind. Beautiful golden bells hung all around the pavilion, together with curtains, banners, canopies, and nets made of the seven treasures. They also scattered various rare and precious flowers and incense, burned priceless incense, and applied fragrant oils.

At that time, each of the thousand princes held up one wheel, and like kings of swans they soared into the sky toward the Buddha. They gently lowered the pavilion to the ground and approached the Tathagata. On arriving, they bowed at the feet of the World-Honored One, circumambulated him seven times to the right, and then withdrew to stand to one side.

The wheel-turning king’s inner palace retinue followed beneath the pavilion. The king removed his jeweled crown, and all the members of the inner palace retinue removed their jeweled footwear. They came before the Buddha, bowed with their heads at his feet, circumambulated him seven times to the right, and withdrew to sit to one side.

At that time, the Tathagata King of the Treasure of Merit said to Ruler of the World:

– Great King! Have you come here today in order to hear the true Dharma?

The wheel-turning king rose from his seat, adjusted his robes, and said:

– World-Honored One! What is meant by hearing the true Dharma?

The Buddha praised the king:

– Excellent! Excellent! Today, because you wish to bring benefit, peace, and happiness to devas and humans, you seek to hear the profound true Dharma. Therefore, listen carefully and reflect upon it thoroughly. I shall analyze and explain it for you, Great King.

Ruler of the World said to the Buddha:

– May the World-Honored One please speak. I earnestly wish to hear.

The World-Honored One said to the king:

– Great King, you should know! When great bodhisattvas practice the skillful means of profound prajnaparamita and realize the equality of all dharmas, this is called the true Dharma. It includes the four establishments of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the Noble Eightfold Path, emptiness, signlessness, wishlessness, and so forth. Because they realize the equality of the nature of all dharmas, it is called the true Dharma.

Ruler of the World again said to the Buddha:

– World-Honored One! How is it that great bodhisattvas who practice the skillful means of profound prajnaparamita continually advance to excellence within the Great Vehicle without regressing?

The Buddha said to Ruler of the World:

– Great King, you should know! Great bodhisattvas who practice the skillful means of profound prajnaparamita advance to excellence through the power of right faith. What is right faith? It is knowing that dharmas are by nature quiescent, neither arising nor ceasing. They constantly draw near to those who practice rightly and resolutely refrain from whatever should not be done. Their minds are free from distraction; they hear and receive the true Dharma, yet see no one who speaks it and do not see themselves as hearing it. They diligently cultivate right conduct and swiftly attain spiritual powers. Whatever sentient beings are capable of receiving instruction, they can teach and transform; yet they never perceive that they possess spiritual powers capable of teaching and transforming sentient beings, nor that those sentient beings have received their teaching and transformation. Why is this? Because when great bodhisattvas practice the skillful means of profound prajnaparamita, they see neither a self nor sentient beings. When both sides are equal, they advance to excellence without regressing.

Great King, you should know! Great bodhisattvas who practice the skillful means of profound prajnaparamita guard their faculties and do not allow attachment to arise. With regard to the necessities that sustain life, they constantly give rise to the perception of impermanence, knowing that all dharmas are quiescent and that body and life are merely borrowed for a time.

Great King, you should know! Bodhisattvas who practice profound prajnaparamita in this way remain vigilant within the Mahayana.

Great King, you should know! Great bodhisattvas who practice the skillful means of profound prajnaparamita do not forget the aspiration for bodhi even in dreams. They teach and transform sentient beings, causing them to cultivate the Buddha path; bestow their roots of goodness upon sentient beings and dedicate them toward unsurpassed, complete, perfect enlightenment; and, upon witnessing the Buddha’s spiritual powers, rejoice and offer praise.

Great King, you should know! Bodhisattvas who practice the skillful means of profound prajnaparamita in this way will swiftly attain unsurpassed, complete, perfect enlightenment. Therefore, Great King, while abiding in your honored royal station, you must diligently exert yourself and not become negligent. Great bodhisattvas who wish to seek the true Dharma must not indulge in the five sensual pleasures. Why? Because ordinary beings never weary of sensual pleasure, whereas those who have attained noble wisdom are able to relinquish it. The human body is impermanent, and life is brief.

Great King! Today you should understand this thoroughly, become disenchanted with and renounce the world, and seek the supramundane path. Great King, you should dedicate the roots of goodness gained by making offerings to the Tathagata toward four things:

– First, inexhaustible sovereignty.

– Second, the inexhaustible true Dharma.

– Third, inexhaustible sublime wisdom.

– Fourth, inexhaustible eloquence.

These four dedications, together with profound prajnaparamita, are all inexhaustible. Great King, you should know! Great bodhisattvas who practice the skillful means of profound prajnaparamita should purely observe the precepts of body, speech, and mind. Why? Because they wish to advance toward learning, reflection, and cultivation. Through the power of skillful means, they teach and transform sentient beings; through the power of prajna, they subdue all maras; and they fulfill the power of their vows, so that their deeds and words do not contradict one another.

When the wheel-turning king heard the Buddha teach profound prajnaparamita, he rejoiced with delight as though he had attained something unprecedented. He personally removed his jeweled crown and necklaces, knelt upright, and presented them as offerings to the Tathagata. He relinquished the four great continents and offered them all to the Buddha, vowing to use this merit always to cultivate the pure conduct, study profound prajnaparamita, and, with resolute mind, lead sentient beings toward unsurpassed, complete, perfect enlightenment.

When the king’s palace women heard the Buddha teach the Dharma, they all rejoiced and generated the aspiration for bodhi. They removed their precious robes and jeweled necklaces and presented them as offerings to the Tathagata King of the Jewel of Merit. The king presented his jeweled pavilion and lion throne to the Buddha and requested permission to leave the household life.

The Tathagata then praised Zhishi:

– It is indeed excellent that the King has acted thus! What you have done today does not contradict your former vows. You should diligently cultivate generosity, pure discipline, patient acceptance, diligence, meditative concentration, and prajna. By cultivating these dharmas, the Buddhas of the past attained unsurpassed, complete, perfect enlightenment. The Buddhas of the future will likewise do so.

Then Zhishi again addressed the Buddha:

– Blessed One! Is the practice of generosity cultivated by great bodhisattvas different from profound prajnaparamita?

The Buddha said:

– Zhishi! If generosity is devoid of the perfection of wisdom, it is called merely generosity and not the reaching of the other shore. Only through the perfection of wisdom can it be called the generosity that reaches the other shore. Pure discipline, patience, diligence, meditative concentration, and prajna are likewise so. Why? Because the nature of profound prajnaparamita is wholly equal.

When the Buddha taught this exceedingly profound Dharma, the king immediately attained the patient acceptance of the non-arising of dharmas.

The Buddha told Zuisheng:

– Heavenly King, you should know! Great bodhisattvas who practice profound prajnaparamita must diligently seek the true Dharma just as that king did. The wheel-turning king at that time was Dīpaṃkara Buddha, and those thousand sons were precisely the thousand Buddhas of the Auspicious Eon.

Zuisheng then addressed the Buddha:

– Blessed One! How should great bodhisattvas who practice profound prajnaparamita cultivate so that they may swiftly accomplish the path of great bodhi?

The Buddha told Zuisheng:

– Heavenly King, you should know! Great bodhisattvas who practice the skillful means of profound prajnaparamita cultivate loving-kindness and the other immeasurable states, do not harm sentient beings, and diligently practice all the paramitas, the four means of embracing beings, the four immeasurable minds, and the factors of enlightenment. They train in the skillful means of spiritual powers and bring every wholesome dharma to complete fulfillment. If bodhisattvas cultivate in this way, they can swiftly accomplish the path of great bodhi. That path of bodhi is called the mind of faith, the pure mind, the mind free from deceit, the mind that cultivates equality, and the mind that bestows fearlessness, enabling sentient beings to become entirely close and trusting. By diligently practicing generosity, its rewards become inexhaustible. By undertaking and upholding pure discipline, they are without obstruction. By cultivating patient acceptance, they remain far removed from anger. By increasing diligent effort, their cultivation is easily accomplished. Possessing excellent meditative concentration, they do not become distracted. Fully endowed with prajna, they penetrate everything completely. Because they possess great loving-kindness, they benefit sentient beings. Because they possess great compassion, they resolve never to regress. Because they possess great sympathetic joy, they always bring joy to others. Because they possess great equanimity, they do not give rise to discriminations. Because the three poisons are no more, they are free from all thorns. Because they are not attached to form, sound, scent, taste, or touch, they eliminate all conceptual proliferation. Because they are without afflictions, they remain far removed from hostility. Because they relinquish thoughts of the two vehicles, their minds are vast. Because they possess the wisdom of all-knowledge, they constantly bring forth many kinds of jewels. Heavenly King, you should know! Great bodhisattvas who practice the skillful means of profound prajnaparamita and cultivate in this way can swiftly accomplish the path of great bodhi.

Zuisheng again addressed the Buddha:

– Blessed One! In what forms do great bodhisattvas who practice profound prajnaparamita manifest in order to teach and transform sentient beings?

The Buddha told Zuisheng:

– Heavenly King, you should know! Great bodhisattvas who practice the skillful means of profound prajnaparamita manifest no fixed form. Why? Because bodhisattvas manifest forms in accordance with the preferences of sentient beings. They may manifest the color of pure gold, silver, crystal, vaidurya, agate, or pearl; or manifest blue, yellow, red, or white; or manifest the color of flames, the sun, or the moon; or manifest the color of Śakra, Brahmā, frost, snow, or orpiment; or manifest the color of cinnabar, a rain of flowers, campaka flowers—whose blossoms are the color of pure gold—or sumana flowers, which are yellowish white; or manifest the color of blue lotuses, yellow lotuses, red lotuses, or white lotuses; or manifest the color of the Heaven of Merit, a swan, a peacock, coral, a wish-fulfilling jewel, or the realm of empty space. Whatever colors devas or humans possess, they manifest accordingly in forms of that kind.

Heavenly King, you should know! This great bodhisattva is able to manifest in accordance with the differing colors, forms, and appearances of all sentient beings throughout worlds as numerous as the sands of the Ganges in the ten directions. Why is this?

Because this great bodhisattva practices the skillful means of profound prajnaparamita and is able universally to gather in and transform all sentient beings, never abandoning any sentient being. Why is this? Because the mental dispositions of all sentient beings differ.

Therefore, the bodhisattva manifests in many ways. Why is this? Because in past lives this great bodhisattva made great vows.

In accordance with whatever form sentient beings delight in seeing and through which they may receive transformation, the bodhisattva immediately manifests the body they wish to see. It is like a bright mirror, in which no image inherently exists, yet which reflects everything according to whether the object before it is beautiful or ugly. Nevertheless, the bright mirror makes no discrimination, thinking: “My substance is bright and pure, and therefore I can reflect forms.” In the same way, a bodhisattva practicing the skillful means of profound prajnaparamita has no discriminating mind, but manifests in accordance with beings’ wishes, without discriminating: “I am able to manifest bodies.”

Heavenly King, you should know! When great bodhisattvas practice the skillful means of profound prajnaparamita, whatever body those assembled wish to see teaching the Dharma, the bodhisattva immediately manifests that very body and teaches the Dharma to them. Thus, they may see a Buddha, or a bodhisattva, or a pratyekabuddha, or a sravaka, or Brahma King, or Sakra, or Mahesvara, or Visnu, or a World Guardian, or a Wheel-Turning King, or a sramana, or a follower of another path, or a brahmin, or a ksatriya, or a vaisya, or a sudra, or an elder, or a householder. They may see the bodhisattva seated within a jeweled pavilion, seated upon a lotus flower, standing upon the ground, or flying through the sky; they may see the bodhisattva teaching the Dharma or abiding in meditative concentration.

Heavenly King, you should know! This great bodhisattva, practicing the skillful means of profound prajnaparamita for the sake of liberating sentient beings, can manifest every kind of form and every mode of deportment. Profound prajnaparamita is like empty space: it has neither form nor appearance, yet there is nowhere throughout the worlds of the ten directions where it is not present.

Moreover, just as empty space is free from all conceptual elaborations, so too is profound prajnaparamita: it transcends all language.

Moreover, just as empty space is essential to life, so too is profound prajnaparamita: all noble and ordinary beings alike partake of and employ it.

Moreover, just as empty space is free from all discrimination, so too is profound prajnaparamita: it has no discriminating mind.

Moreover, just as empty space contains all forms, so too does prajnaparamita contain all Buddha-Dharmas.

Moreover, just as empty space constantly reveals all forms, so too does profound prajnaparamita constantly reveal all Buddha-Dharmas.

Moreover, just as all grasses, trees, medicinal herbs, flowers, and fruits depend upon empty space for their growth, so too do all roots of virtue depend upon profound prajnaparamita for their growth.

Moreover, just as empty space is neither permanent nor annihilated and is not a dharma that can be expressed in words, so too is profound prajnaparamita: it is neither permanent nor annihilated and is free from all language. The sramanas, brahmins, and others of the world, up to and including Sakra and Brahma, cannot conceive or fathom profound prajnaparamita.

Heavenly King, you should know! There is not a single dharma that can serve as an analogy for profound prajnaparamita. If good men, good women, and others faithfully accept profound prajnaparamita, the merit they attain is inconceivable.

If this merit possessed visible form, the realm of empty space could not contain it. Why is this? Because profound prajnaparamita gives rise to all wholesome dharmas, both worldly and supramundane.

All assemblies of devas and humans; kings among devas and humans; the four paths and four fruits; the pratyekabuddhas; the bodhisattvas of the ten bhumis; the paramitas; the fruit of the Buddhas’ unsurpassed, complete, perfect enlightenment; omniscience in all its aspects; the powers and fearlessnesses; the eighteen distinctive qualities of a Buddha; and so forth—all are accomplished entirely through reliance upon profound prajnaparamita.

When this Dharma was taught, fifty thousand bodhisattvas attained non-retrogression. Fifteen thousand devas attained the patient acceptance of the non-arising of dharmas. Twelve thousand devas and humans, freed from dust and defilement, brought forth the pure Dharma-eye.

Sentient beings as numerous as the sands of the Ganges aroused the aspiration for unsurpassed, complete, perfect enlightenment. In the sky, the devas played celestial music and scattered all kinds of exquisite celestial incense and flowers as offerings to the Tathagata and to this profound prajnaparamita. Furthermore, innumerable devas, nagas, yaksas, gandharvas, asuras, garudas, kimnaras, mahoragas, humans, nonhumans, and others also scattered various flowers and precious objects as offerings to the Tathagata and to the most profound prajnaparamita.

At that time, the devas, nagas, and other assemblies respectfully joined their palms and praised the Buddha in unison:

“Excellent! Excellent! The Blessed One has joyfully taught such profound prajnaparamita.”

Fascicle 571

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