摩訶般若波羅蜜經

CHAPTER TWENTY-EIGHT

ILLUSORY PERSONS LISTENING TO THE DHARMA

At that time, the devas thought, “What sort of persons should we employ to listen to the Dharma taught by the Venerable Subhuti?”

Knowing the thoughts in the minds of the devas, Subhuti said, “Devas! I should employ persons like magically created beings to listen to the Dharma. For such persons neither hear, nor know, nor realize.”

The devas asked, “Venerable One! Are sentient beings like illusions, and are those who listen to the Dharma also like illusions? Are sentient beings like magical creations, and are those who listen to the Dharma also like magical creations?”

Subhuti said, “So it is. Devas! Sentient beings are like illusions, and those who listen to the Dharma are also like illusions. Sentient beings are like magical creations, and those who listen to the Dharma are also like magical creations.

“Devas! The self is like an illusion and like a dream; sentient beings, down to the knower and the seer, are also like illusions and dreams.

“Form through consciousness; the eye through the mind; forms through dharmas; eye-consciousness through mind-consciousness; eye-contact through mind-contact; and the feelings arising through the conditions of eye-contact through those arising through the conditions of mind-contact—all are also like illusions and dreams.

“Internal emptiness through the emptiness of non-dharmas and dharmas; dana paramita through prajnaparamita; and the four foundations of mindfulness through the uncommon qualities—all are also like illusions and dreams.

“The fruit of stream-entry through the Buddha path are also like illusions and dreams.”

The devas asked, “The Venerable One says that the Buddha path is like an illusion and a dream. Does the Venerable One also say that nirvana is like an illusion and a dream?”

Subhuti said, “I say that the Buddha path is like an illusion and a dream. I also say that nirvana is like an illusion and a dream. If there were any dharma superior to nirvana, I would say that it too is like an illusion and a dream. Why is this? Because illusion and dream and nirvana are neither two nor different.”

At that time, Sariputra, Mahamaudgalyayana, Mahakausthila, Mahakatyayana, Purnamaitrayaniputra, Mahakasyapa, and innumerable bodhisattvas asked Subhuti, “Such prajnaparamita is exceedingly profound, difficult to see, difficult to understand, difficult to know, quiescent, and sublime. Who will be able to receive it?”

Ananda said to the great disciples and bodhisattvas, “Great bodhisattvas who are irreversible can receive this prajnaparamita, which is exceedingly profound, difficult to see, difficult to understand, difficult to know, quiescent, and sublime.

“Those who have perfected right view, and the arhats whose outflows have ended and whose aspirations have been fulfilled, can also accept it with faith.

“Furthermore, good men and good women who have seen many Buddhas, made many offerings and planted roots of virtue in the presence of the Buddhas, constantly drawn near to good spiritual friends, and possess keen faculties—such persons can receive it, without saying that it is right or not right.”

Subhuti said, “One does not use emptiness to discriminate form, nor form to discriminate emptiness. One does not use signlessness or non-action to discriminate form, nor form to discriminate signlessness or non-action. One does not use non-arising, non-cessation, quiescence, or detachment to discriminate form, nor form to discriminate non-arising, non-cessation, quiescence, or detachment. As with form, so too with feeling, perception, formations, and consciousness; so too with eye-contact through mind-contact and the feelings arising through their conditions; and so too with dana paramita through the knowledge of all modes. One does not use emptiness through detachment to discriminate the knowledge of all modes, nor the knowledge of all modes to discriminate emptiness.”

Subhuti again said to the devas, “Who can receive this exceedingly profound prajnaparamita?

“Devas! Within this prajnaparamita, there is no dharma that can be indicated and no dharma that can be discussed.

“Since there is no dharma that can be indicated and no dharma that can be spoken, the one who receives it is also unapprehendable.”

Sariputra said to Subhuti, “Within prajnaparamita, the teachings of the Three Vehicles and the teachings for embracing and guiding bodhisattvas are extensively explained: from the stage of first arousing the aspiration through the tenth bhumi; from dana paramita through prajnaparamita; and from the four foundations of mindfulness through the eighteen uncommon qualities.

“A great bodhisattva who practices prajnaparamita in this way is always born by transformation and never loses spiritual powers. Fully endowed with roots of virtue, such a bodhisattva travels to the Buddha lands and, whenever wishing for articles to offer, immediately obtains them as desired. In the presence of the Buddhas, the bodhisattva hears and receives the teachings continuously until attaining all-knowledge, never departs from right concentration, and will attain swift eloquence, acute eloquence, inexhaustible eloquence, uninterrupted eloquence, eloquence appropriate to the occasion, eloquence true to the meaning, and eloquence surpassing that of the entire world.”

Subhuti said, “So it is. As Sariputra has said, prajnaparamita extensively explains the teachings of the Three Vehicles and the teachings that safeguard bodhisattvas, up to the great bodhisattva’s attainment of eloquence supreme throughout the entire world, because all are unapprehendable.

“The self, down to the knower and the seer, is unapprehendable. Form, feeling, perception, formations, and consciousness, and dana paramita through prajnaparamita, are unapprehendable. The four foundations of mindfulness through the knowledge of all modes are unapprehendable.”

Sariputra asked, “For what reason does prajnaparamita extensively explain the teachings of the Three Vehicles as unapprehendable?

“For what reason does prajnaparamita safeguard bodhisattvas as unapprehendable?

“For what reason does a great bodhisattva attain swift eloquence through eloquence supreme throughout the entire world as unapprehendable?”

Subhuti said, “Because of internal emptiness, prajnaparamita extensively explains the teachings of the Three Vehicles as unapprehendable. Because of external emptiness through the emptiness of non-dharmas and dharmas, it extensively explains the teachings of the Three Vehicles as unapprehendable.

“Because of internal emptiness, the safeguarding of bodhisattvas through their attainment of eloquence supreme throughout the entire world is unapprehendable. Because of external emptiness through the emptiness of non-dharmas and dharmas, prajnaparamita’s safeguarding of bodhisattvas through their attainment of eloquence supreme throughout the entire world is unapprehendable.”

CHAPTER TWENTY-NINE

SCATTERING FLOWERS

At that time, Sakra, Lord of the Devas, and the deva kings throughout the great trichiliocosm thought, “The Venerable Subhuti is showering the rain of Dharma upon us. We should magically manifest beautiful flowers and scatter them over the Buddha, the great bodhisattvas, the Sangha of bhiksus, the Venerable Subhuti, and prajnaparamita.”

Thereupon, the deva kings magically manifested beautiful flowers and scattered them over the Buddha, the great bodhisattvas, the Sangha of bhiksus, and the Venerable Subhuti, and they also made offerings to prajnaparamita. At that time, the space throughout the great trichiliocosm was filled with flowers. These flowers transformed into sublime and splendid flower canopies.

Subhuti thought, “These flowers scattered through space by the devas have never been seen before. These are magically created flowers, not flowers born from trees. These flowers have arisen from mental apprehension, not from trees.”

Knowing the thought in Subhuti’s mind, Sakra, Lord of the Devas, said, “Venerable One! These flowers are not born, nor have they arisen from mental apprehension.”

Subhuti said, “Kausika! You say that these flowers are not born and that the flowers must also have arisen from mental apprehension. If these flowers are not arisen dharmas, they cannot be called flowers.”

Sakra, Lord of the Devas, said, “Venerable One! Is it only these flowers that are not born, or are form and feeling, perception, formations, and consciousness also not born?”

Subhuti said, “Kausika! It is not only these flowers that are not born; form also is not born. Since it is not born, it cannot be called form. Feeling, perception, formations, and consciousness also are not born. Since they are not born, they cannot be called feeling, perception, formations, and consciousness.

“So too are the five skandhas, the six ayatanas, the six consciousnesses, the six contacts, and the feelings arising through the conditions of the six contacts.”

The dana paramita through the prajnaparamita do not arise; if they do not arise, they are not called the dana paramita through the prajnaparamita. The emptiness of the internal through the emptiness of nonexistence and existence are likewise. The four foundations of mindfulness through the distinctive qualities do not arise, and the knowledge of all modes also does not arise. If they do not arise, they are not called the four foundations of mindfulness through the knowledge of all modes.”

The Lord of the Devas thought: “The Venerable Subhuti possesses exceedingly profound wisdom. Without destroying provisional designations, he expounds the characteristics of all dharmas.”

The Buddha knew the thought in the Lord of the Devas’ mind and said: “So it is. Kausika! Subhuti possesses exceedingly profound wisdom. Without destroying provisional designations, he expounds the characteristics of all dharmas.”

The Lord of the Devas said: “World-Honored One! How does the Venerable Subhuti expound the characteristics of all dharmas without destroying provisional designations?”

The Buddha said: “Form is merely a provisional designation. Subhuti expounds the characteristics of all dharmas without destroying that provisional designation. Feeling, perception, formations, and consciousness are likewise merely provisional designations. Subhuti also expounds the characteristics of all dharmas without destroying those provisional designations.

Why is this? Because the characteristics of all dharmas are neither destroyed nor indestructible, and what Subhuti expounds is also neither destroyed nor indestructible.

So it is with the five skandhas; the six ayatanas through the six contacts; causes and conditions; birth; the dana paramita through the emptiness of nonexistence and existence; the four foundations of mindfulness through the distinctive qualities; the fruit of stream-entry through the Buddha path; all-knowledge through the knowledge of all modes; and the stream-enterer through the Buddha. All are merely provisional designations. Subhuti also expounds the characteristics of all dharmas without destroying those provisional designations.

Why is this? Because the characteristics of all dharmas are neither destroyed nor indestructible, and what Subhuti expounds is also neither destroyed nor indestructible.

Kausika! So it is: Subhuti expounds the characteristics of all dharmas without destroying provisional designations.”

Venerable Subhuti said to the Lord of the Devas: “So it is. Kausika! As the Buddha has said, all dharmas are merely provisional designations.

A great bodhisattva should know that all dharmas are merely provisional designations in this way and should train in the prajnaparamita in this way.

When a great bodhisattva trains in this way, he does not train in form, nor does he train in feeling, perception, formations, or consciousness.

Why is this? Because he does not perceive any form in which to train, nor does he perceive any feeling, perception, formations, or consciousness in which to train.

When a great bodhisattva trains in this way, he does not train in the dana paramita through the prajnaparamita.

Why is this? Because he does not perceive any dana paramita through prajnaparamita in which to train.

When a great bodhisattva trains in this way, he does not train in the emptiness of the internal through the emptiness of nonexistence and existence, nor does he train in the four foundations of mindfulness through the eighteen distinctive qualities.

Why is this? Because he does not perceive any emptiness of the internal through distinctive qualities in which to train.

When a great bodhisattva trains in this way, he does not train in the fruit of stream-entry through the knowledge of all modes.

Why is this? Because he does not perceive any fruit of stream-entry through knowledge of all modes in which to train.”

The Lord of the Devas asked: “Venerable One! For what reason does he not perceive form, and so on through not perceiving the knowledge of all modes?”

Venerable Subhuti said: “Form is empty of form, and so on through the knowledge of all modes being empty of the knowledge of all modes.

Kausika! The emptiness of form does not train in the emptiness of form, and so on through the emptiness of the knowledge of all modes not training in the emptiness of the knowledge of all modes.

Kausika! If one does not train in emptiness in this way, this is called training in emptiness, because they are nondual.

This great bodhisattva trains in the emptiness of form, and so on through training in the emptiness of the knowledge of all modes, because they are nondual.

If he trains in the emptiness of form because they are nondual, and so on through training in the emptiness of the knowledge of all modes because they are nondual, this great bodhisattva is able to train in the dana paramita through the prajnaparamita because they are nondual. He is able to train in the four foundations of mindfulness through the eighteen distinctive qualities because they are nondual. He is able to train in the fruit of stream-entry through the knowledge of all modes because they are nondual.

This great bodhisattva is able to train in immeasurable, boundless, incalculable dharmas.

If he is able to train in immeasurable, boundless, innumerable dharmas, this great bodhisattva does not train for the increase of form, nor does he train for the decrease of form. And so on through not training for the increase of the knowledge of all modes, nor training for the decrease of the knowledge of all modes.

If he does not train for the increase or decrease of form, and so on through not training for the increase or decrease of the knowledge of all modes, then this great bodhisattva does not train for the apprehension of form, nor does he train for the cessation of form. And so on through not training for the apprehension or cessation of the knowledge of all modes.”

Venerable Sariputra asked Venerable Subhuti: “Training in this way, does this great bodhisattva not train for the apprehension of form, nor for the cessation of form, and so on through also not training for the apprehension or cessation of the knowledge of all modes?”

Venerable Subhuti said: “If a great bodhisattva trains in this way, he does not train for the apprehension of form, nor does he train for the cessation of form, and so on through also not training for the apprehension or cessation of the knowledge of all modes.”

Venerable Sariputra asked: “For what reason does a great bodhisattva not train for the apprehension of form, nor for the cessation of form, and so on through also not training for the apprehension or cessation of the knowledge of all modes?”

Venerable Subhuti said: “This form cannot be apprehended, nor is there anyone who apprehends form; and so on through the knowledge of all modes being unapprehendable, with no one who apprehends it, because the internal and external are empty.

Because he does not apprehend any dharma, the great bodhisattva is able to reach the knowledge of all modes.”

Venerable Sariputra asked: “Can a great bodhisattva who trains in the prajnaparamita in this way reach the knowledge of all modes?”

Venerable Subhuti said: “A great bodhisattva who trains in the prajnaparamita in this way can reach the knowledge of all modes, because he does not apprehend any dharma.”

Venerable Sariputra asked: “If a great bodhisattva trains without apprehending or extinguishing any dharma, how can he reach the knowledge of all modes?”

Venerable Subhuti said: “When a great bodhisattva practices the prajnaparamita, he does not perceive the arising of form; he does not perceive the cessation of form; he does not perceive the apprehension of form; he does not perceive the non-apprehension of form; he does not perceive form as defiled; he does not perceive form as pure; he does not perceive the increase of form; and he does not perceive the decrease of form. Why is this? Because the nature of form is empty.

And so it is with the knowledge of all modes: he does not perceive its arising; he does not perceive its cessation; he does not perceive its apprehension; he does not perceive its non-apprehension; he does not perceive it as defiled; he does not perceive it as pure; he does not perceive its increase; and he does not perceive its decrease. Why is this? Because the nature of the knowledge of all modes is empty.

Because all dharmas neither arise nor cease, are neither apprehended nor relinquished, are neither defiled nor pure, neither united nor dispersed, and neither increased nor decreased, the great bodhisattva who trains in the prajnaparamita is able to reach the knowledge of all modes. This is because there is nowhere to train and nowhere to arrive.”

At that time, Sakra, Lord of the Devas, asked Venerable Sariputra: “Where should a great bodhisattva seek the prajnaparamita?”

Venerable Sariputra said: “A great bodhisattva should seek the prajnaparamita in the Subhuti chapter.”

The Lord of the Devas asked Venerable Subhuti: “Was it through the Venerable One’s spiritual power that Sariputra said a great bodhisattva should seek the prajnaparamita in the Subhuti chapter?”

Venerable Subhuti said: “It was not through my spiritual power.”

The Lord of the Devas asked: “Whose spiritual power was it?”

Venerable Subhuti said: “It was the Buddha’s spiritual power.”

The Lord of the Devas said: “All dharmas have no locus of apprehension. Why is it said that this was the Buddha’s spiritual power? Apart from the characteristic of having no locus of apprehension, the Tathagata cannot be apprehended; apart from the suchness of dharmas, the Tathagata also cannot be apprehended.”

Venerable Subhuti said: “So it is. Kausika! Apart from the characteristic of having no locus of apprehension, the Tathagata cannot be apprehended; apart from the suchness of dharmas, the Tathagata also cannot be apprehended. Within the characteristic of having no locus of apprehension, the Tathagata cannot be apprehended. Within the suchness of dharmas, the Tathagata cannot be apprehended.

Within the suchness of form, the suchness of the Tathagata cannot be apprehended. Within the suchness of the Tathagata, the suchness of form cannot be apprehended.

Within the characteristics of the dharma of form, the characteristics of the Tathagata cannot be apprehended. Within the characteristics of the Tathagata, the characteristics of the dharma of form cannot be apprehended. The same is true up to all-knowledge.

O Kausika! The Tathagata is neither conjoined with nor dispersed from form; the Tathagata is neither conjoined with nor dispersed from feeling, perception, formations, and consciousness.

Apart from form, the Tathagata is neither conjoined nor dispersed; apart from feeling, perception, formations, and consciousness, the Tathagata is neither conjoined nor dispersed.

The same is true up to all-knowledge.

The Tathagata is neither conjoined with nor dispersed from the characteristics of the dharma of form; the Tathagata is neither conjoined with nor dispersed from the characteristics of the dharmas of feeling, perception, formations, and consciousness.

Apart from the characteristics of the dharma of form, the Tathagata is neither conjoined nor dispersed; apart from the characteristics of the dharmas of feeling, perception, formations, and consciousness, the Tathagata is neither conjoined nor dispersed.

The same is true up to all-knowledge.

O Kausika! That all dharmas are neither conjoined nor dispersed is the spiritual power of the Tathagata, because he employs the Dharma in which nothing is grasped.

As Kausika has asked, where should a great bodhisattva seek prajnaparamita?

O Kausika! Prajnaparamita should not be sought within form or apart from form. Prajnaparamita should not be sought within feeling, perception, formations, and consciousness or apart from feeling, perception, formations, and consciousness.

Why is this? This prajnaparamita and form, feeling, perception, formations, consciousness, and all these dharmas are neither conjoined nor dispersed; they have no color, no shape, and no opposition. They have only one characteristic: no characteristic.

Up to and including all-knowledge, prajnaparamita should not be sought within all-knowledge, nor should it be sought apart from all-knowledge.

Why is this? This prajnaparamita and all-knowledge, together with all these dharmas, are neither conjoined nor dispersed; they have no color, no shape, and no opposition. They have only one characteristic: no characteristic.

Why is this? Prajnaparamita is not form, feeling, perception, formations, or consciousness, nor is it apart from form, feeling, perception, formations, or consciousness. Up to and including all-knowledge, it is not all-knowledge, nor is it apart from all-knowledge.

Prajnaparamita is not the suchness of form, nor is it apart from the suchness of form. Up to and including the suchness of all-knowledge, it is not the suchness of all-knowledge, nor is it apart from the suchness of all-knowledge.

Prajnaparamita is not the dharma of form, nor is it apart from the dharma of form. Up to and including the dharma of all-knowledge, it is not the dharma of all-knowledge, nor is it apart from the dharma of all-knowledge.

Why is this? O Kausika! All these dharmas are nonexistent and cannot be apprehended.

Because they are nonexistent and cannot be apprehended, prajnaparamita is neither form nor apart from form; up to and including all-knowledge, it is neither all-knowledge nor apart from all-knowledge. It is neither the suchness of form nor apart from the suchness of form; up to and including the suchness of all-knowledge, it is neither the suchness of all-knowledge nor apart from the suchness of all-knowledge. It is neither the dharma of form nor apart from the dharma of form; up to and including the dharma of all-knowledge, it is neither the dharma of all-knowledge nor apart from the dharma of all-knowledge.”

The Lord of the Devas said, “This great paramita is the prajnaparamita of great bodhisattvas.

The immeasurable paramita and the boundless paramita are the prajnaparamita of great bodhisattvas.

The stream-enterers and the fruit of stream-entry, up to the arhats and the fruit of arhatship; the pratyekabuddhas and the path of the pratyekabuddha; and the great bodhisattvas—all attain their accomplishment through training in this prajnaparamita.

The ability to bring beings to maturity, purify Buddha-lands, and realize unsurpassed bodhi is attained through training in this prajnaparamita.”

Venerable Subhuti said, “It is exactly so. O Kausika! This great paramita is the prajnaparamita of great bodhisattvas. The immeasurable paramita and the boundless paramita are the prajnaparamita of great bodhisattvas.

Through training in this prajnaparamita, one also attains the fruit of once-returning, up to unsurpassed bodhi.

O Kausika! Because form is vast, prajnaparamita is also vast.

Why is this?

The beginning, end, and middle of form cannot be apprehended.

Because feeling, perception, formations, and consciousness are vast, prajnaparamita is also vast, for the beginning, end, and middle of feeling, perception, formations, and consciousness cannot be apprehended.

The same is true up to all-knowledge.

For this reason, this great paramita is the prajnaparamita of great bodhisattvas.

O Kausika! Because form is immeasurable, prajnaparamita is immeasurable, for the measure of form cannot be apprehended.

Just as the measure of space cannot be apprehended, so too the measure of form cannot be apprehended.

Because space is immeasurable, form is immeasurable. Because form is immeasurable, prajnaparamita is immeasurable.

Up to and including all-knowledge, because all-knowledge is immeasurable, prajnaparamita is immeasurable.

Why is this? Because the measure of all-knowledge cannot be apprehended.

Just as the measure of space cannot be apprehended, so too the measure of all-knowledge cannot be apprehended.

Because space is immeasurable, all-knowledge is also immeasurable.

Because all-knowledge is immeasurable, prajnaparamita is also immeasurable.

For this reason, the prajnaparamita of great bodhisattvas is immeasurable.

O Kausika! Because form is boundless, the prajnaparamita of great bodhisattvas is boundless.

Why is this? The beginning, end, and middle of form cannot be apprehended.

Up to and including all-knowledge, because all-knowledge is boundless, prajnaparamita is boundless. This is because the beginning, end, and middle of all-knowledge cannot be apprehended.

For this reason, prajnaparamita is boundless.

Furthermore, O Kausika! Because its object is boundless, prajnaparamita is boundless.”

The Lord of the Devas asked, “How is it that because its object is boundless, prajnaparamita is boundless?”

Venerable Subhuti said, “Because its object is the boundlessness of all dharmas, prajnaparamita is boundless.”

The Lord of the Devas asked, “How is it that because its object is the boundlessness of all dharmas, prajnaparamita is boundless?”

Venerable Subhuti said, “Because its object is the boundless nature of dharmas, prajnaparamita is boundless.

Furthermore, O Kausika! Because its object is the boundless suchness of dharmas, prajnaparamita is boundless.”

The Lord of the Devas asked, “How is it that because its object is the boundless suchness of dharmas, prajnaparamita is boundless?”

Venerable Subhuti said, “Because the suchness of dharmas is boundless, the object is also boundless. Because the object is boundless, the suchness of dharmas is also boundless.”

For this reason, the prajnaparamita of great bodhisattvas is also boundless.

Furthermore, O Kausika! Because beings are boundless, prajnaparamita is boundless.”

The Lord of the Devas asked, “How is it that because beings are boundless, prajnaparamita is boundless?”

Venerable Subhuti said, “O Kausika! In your understanding, what dharmas are called beings?”

The Lord of the Devas said, “There is no dharma whatsoever that is called a being. It is called a being merely as a provisional designation.

That name originally has neither any dharma nor any place to which it goes. It is merely a name established by convention.”

Venerable Subhuti said, “What do you think? Does this prajnaparamita teach that beings truly exist?”

The Lord of the Devas said, “It does not teach that they truly exist.”

Venerable Subhuti said, “If this prajnaparamita does not teach that they truly exist, then the boundlessness of beings also cannot be apprehended.

O Kausika! What do you think? Although the Buddhas speak throughout kalpas as numerous as the sands of the Ganges of beings and of the name ‘being,’ is there in fact any dharma called a being that arises and ceases?”

The Lord of the Devas said, “There is not, because beings have always been pure from the beginning.”

Venerable Subhuti said, “Kausika! For this reason, because sentient beings are boundless, one should know that prajnaparamita is also boundless.”

CHAPTER ON THE THREE BODIES

THIRTIETH

At that time, the heavenly kings and devas, the Brahma kings and Brahma devas, the seers and heavenly maidens all praised him three times in unison, saying, “Excellent! Excellent! The Dharma proclaimed by Venerable Subhuti is entirely due to the empowering grace and causal conditions provided by the Buddha’s appearance in the world and his promulgation of this teaching.

“If any great bodhisattva practices this prajnaparamita without departing from it, we regard that bodhisattva as we would the Buddha.

“Why is this? Although in this prajnaparamita no dharma whatsoever can be apprehended, from form up to the knowledge of all modes, it nevertheless contains the teachings of the Three Vehicles: the shravaka vehicle, the pratyekabuddha vehicle, and the Buddha vehicle.”

The Buddha said, “So it is. O sons of devas! It is just as you have said: although in this prajnaparamita no dharma whatsoever can be apprehended, from form up to the knowledge of all modes, it nevertheless contains the teachings of the Three Vehicles: the shravaka vehicle and the Buddha vehicle.

“O sons of devas! If a great bodhisattva practices this prajnaparamita without departing from it, that bodhisattva should be regarded as the Buddha, because there is nothing to be attained.

“Why is this?

“In prajnaparamita, the teachings of the Three Vehicles are extensively explained: the shravaka vehicle, the pratyekabuddha vehicle, and the Buddha vehicle. Within dana paramita, the Buddha cannot be apprehended. Apart from dana paramita, the Buddha also cannot be apprehended.

“Up to and including the knowledge of all modes, the Buddha cannot be apprehended. Apart from the knowledge of all modes, the Buddha also cannot be apprehended.

“O sons of devas! If a great bodhisattva is able to train in all these dharmas, from dana paramita up to the knowledge of all modes, then for the foregoing reason that bodhisattva should be regarded as the Buddha.

“O sons of devas! Long ago, during the time of Dipankara Buddha, at a crossroads in the city of Padmavati, I saw the Buddha and heard the Dharma. Thereafter I never departed from the practice of dana paramita, up to and including the practice of prajnaparamita; I never departed from inner emptiness up to the emptiness of nonexistence and existence; I never departed from the four foundations of mindfulness up to the factors of the Noble Eightfold Path; I never departed from the four dhyanas, the four immeasurable states of mind, and the four formless concentrations; I never departed from any gateway of samadhi or any gateway of dharani; I never departed from the four fearlessnesses, the ten powers, the four unobstructed knowledges, and the eighteen distinctive qualities;

nor did I depart from great loving-kindness, great compassion, and the immeasurable other qualities of a Buddha, because there was nothing to be attained.

“At that time, Dipankara Buddha bestowed upon me the prediction that, after one incalculable kalpa in the future, I would become a Buddha named Shakyamuni Tathagata, Worthy of Offerings, Perfectly and Completely Enlightened, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons to Be Tamed, Teacher of Devas and Humans, Buddha, Blessed One.”

The sons of devas said, “Blessed One! It is exceedingly rare that this prajnaparamita can enable great bodhisattvas to attain all-knowledge, because they neither grasp nor relinquish anything from form up to the knowledge of all modes.”

At that time, the Buddha gazed throughout the entire assembly: the bhikshus, bhikshunis, upasakas, upasikas, great bodhisattvas, heavenly kings, Brahma kings, sons of devas, and heavenly maidens.

Having gazed throughout the assembly, the Buddha said to Shakra, Lord of the Devas, “Kausika! Whether great bodhisattvas, members of the fourfold assembly, sons of devas, or heavenly maidens, those who hear, accept and retain, read and recite, draw near to, expound, and correctly recollect this prajnaparamita without departing from all-knowledge cannot be harmed by any kind of Mara.

“Why is this? These good men and good women clearly and certainly know that form is empty, up to the knowledge of all modes being empty. Emptiness cannot destroy emptiness; signlessness cannot destroy signlessness; wishlessness cannot destroy wishlessness.

“Why is this? Since the intrinsic nature and intrinsic characteristics of these dharmas cannot be apprehended, there is nothing that can be destroyed; how, then, could there be anyone who suffers harm?

“Furthermore, Kausika! Neither humans nor nonhumans can harm these good men and good women.

“Why is this? Because these good men and good women skillfully cultivate minds of loving-kindness, compassion, sympathetic joy, and equanimity toward all sentient beings, since there is nothing to be attained.

“Furthermore, Kausika! These good men and good women will never suffer an untimely death.

“Why is this? Because these good men and good women practice dana paramita, providing for all sentient beings with a mind of equality.

“Furthermore, Kausika! Within the great trichiliocosm, if any heavenly king, Brahma king, son of a deva, or heavenly maiden has aroused the aspiration for unsurpassed enlightenment but has not yet heard, accepted and retained, or drawn near to this prajnaparamita, that deva must now hear, accept and retain, draw near to, read and recite, and correctly recollect it without departing from the mind of all-knowledge.

“Furthermore, Kausika! After good men and good women hear this prajnaparamita, if they accept and retain it, draw near to it, read and recite it, and correctly recollect it without departing from the mind of all-knowledge, then whether they dwell in an empty house, in mountains and forests, or among a great crowd, they will never experience fear.

“Why is this? Because these good men and good women clearly know inner emptiness and outer emptiness, up to and including the emptiness of nonexistence and existence, since there is nothing to be attained.”

The sons of devas said, “Blessed One! We devas should constantly protect those good men and good women who are able to accept and retain this prajnaparamita, draw near to it, read and recite it, and correctly recollect it without departing from the mind of all-knowledge.

“Why is this, Blessed One? Because, through the causal conditions created by great bodhisattvas, the three evil destinies can be brought to an end; poverty among devas and humans can be brought to an end; and calamities, illnesses, hunger, and thirst can be brought to an end.

“Through the causal conditions created by great bodhisattvas, the ten wholesome courses of karma appear in the world, as do the four dhyanas up to the knowledge of all modes.

“Through the causal conditions created by great bodhisattvas, there arise in the world great families, noble lineages, wheel-turning sage-kings, and devas from the Heaven of the Four Great Kings up to the Akanishtha Heaven.

“Through the causal conditions created by great bodhisattvas, there are the supramundane fruitions from stream-entry up to the path of the pratyekabuddha.

“Through the causal conditions created by great bodhisattvas, sentient beings are brought to maturity and Buddha lands are purified; Buddhas appear in the world and turn the Dharma wheel; and the treasures of the Buddha and the bhikshu Sangha become known.

“Blessed One! For the foregoing reasons, the entire world—all devas, humans, and asuras—should protect these great bodhisattvas.”

The Buddha said, “So it is! O sons of devas! Through the causal conditions created by great bodhisattvas, the three evil destinies are brought to an end, up to and including the appearance of the Three Jewels in the world. Therefore, devas, humans, and asuras should constantly protect, make offerings to, reverence, honor, and praise these great bodhisattvas.

“O sons of devas! To make offerings to and reverence these great bodhisattvas is to make offerings to the Buddha.

“O sons of devas! Suppose that within the great trichiliocosm there were as many shravakas and pratyekabuddhas as the trees of a dense forest or as stalks of rice, sesame, bamboo, and reeds, and that good men and good women made offerings to and reverenced all of them. Even then, the merit would not equal that of making offerings to and reverencing a great bodhisattva who has first aroused the aspiration for enlightenment and does not depart from the six paramitas.

“Why is this? It is not through the causal conditions created by shravakas and pratyekabuddhas that great bodhisattvas and Buddhas appear in the world. Rather, it is through the causal conditions created by great bodhisattvas that shravakas, pratyekabuddhas, and Buddhas appear in the world.”

Therefore, Kauśika, all beings throughout the world—the devas, humans, and asuras—should always protect, make offerings to, revere, honor, and praise this great bodhisattva.”

CHAPTER ON EXTINGUISHING CONTENTION

THIRTY-FIRST

Śakra, Lord of the Devas, said: “World-Honored One, how exceedingly rare and wondrous is the prajnaparamita of the great bodhisattva! If anyone hears, receives and upholds, draws near to, reads and recites, expounds, and correctly recollects it, that person gains such merit in this present life; also brings beings to maturity; adorns and purifies Buddha-lands; travels from one Buddha-land to another to make offerings to the Buddhas; obtains whatever articles of offering are desired as soon as the wish arises; and reaches unsurpassed bodhi without ever forgetting or abandoning it along the way.

This great bodhisattva also attains perfection of father and mother, perfection of birth, perfection of retinue, perfection of physical marks, perfection of radiance, perfection of sight, perfection of hearing, perfection of samadhi, and perfection of dharani.

“Through the power of skillful means, this great bodhisattva manifests bodies of Buddhas and goes to lands where there is no Buddha to praise the six paramitas, the four foundations of mindfulness, and so forth through the eighteen distinctive qualities. Through the power of skillful means, the bodhisattva teaches the Dharma and liberates beings by means of the Dharma of the Three Vehicles, namely, the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, and the Buddha Vehicle.

“World-Honored One, how exceedingly rare! By receiving and upholding the prajnaparamita, one encompasses the other five paramitas through the eighteen distinctive qualities; one also encompasses the attainment of stream-entry through the path of Buddhahood and knowledge of all modes.”

The Buddha said: “So it is. Kauśika, by receiving and upholding the prajnaparamita, one encompasses the other five paramitas through knowledge of all modes.

“Moreover, Kauśika, good men and good women who receive and uphold, draw near to, read and recite, expound, and correctly recollect this prajnaparamita gain merit in the present life. Therefore, listen closely with single-minded attention.”

Śakra said: “World-Honored One, we respectfully beseech you to instruct us.”

The Buddha said: “Kauśika, if non-Buddhist brahmins, Māra kings or Māra’s subjects, or those of overweening pride wish to oppose and destroy a bodhisattva’s resolve for prajnaparamita, their evil intention vanishes as soon as it arises, and they can never accomplish what they desire.

“Why is this? It is because a great bodhisattva constantly practices the six paramitas.

“Because beings have long been consumed by greed and contention, a great bodhisattva relinquishes all inner and outer possessions to establish beings in dāna paramita.

“Because beings have long engaged in conflict, a great bodhisattva relinquishes all inner and outer dharmas to establish beings in kṣānti paramita.

“Because beings have long been indolent, a great bodhisattva relinquishes all inner and outer dharmas to establish beings in vīrya paramita.

“Because beings have long had distracted minds, a great bodhisattva relinquishes all inner and outer dharmas to establish beings in dhyāna paramita.

“Because beings have long been deluded, a great bodhisattva relinquishes all inner and outer dharmas to establish beings in prajnaparamita.

“Because beings have long revolved through birth and death on account of the fetter of craving, a great bodhisattva uses the power of skillful means to sever beings’ fetter of craving and establish them in the four dhyānas, the four immeasurable states of mind, the four formless concentrations, the four foundations of mindfulness, and so forth through the path of Buddhahood.

“The foregoing is the merit that a great bodhisattva gains in the present life by practicing prajnaparamita.

“In a future life, the bodhisattva’s merit is to attain unsurpassed bodhi, turn the Dharma wheel, completely fulfill practices and vows, and enter nirvana without remainder.

“Moreover, Kauśika, wherever good men or good women who hear, receive and uphold, draw near to, read and recite, expound, and correctly recollect this prajnaparamita may dwell, non-Buddhist practitioners, Māra kings, Māra’s subjects, and those of overweening pride who wish to disparage, challenge, or destroy the prajnaparamita can never succeed. Their evil intentions gradually diminish and disappear, while their merit steadily increases. Because they hear this prajnaparamita, they gradually bring all suffering to an end by means of the path of the Three Vehicles.

“Kauśika, suppose there were a medicine called māgī. A hungry snake, searching for food, sees prey and wishes to strike and devour it. The prey flees and reaches the place where the māgī medicine is found. Because of the power of the medicine’s fragrance, the snake dares not advance but must turn back, for the medicine’s power can overcome the power of its venom.

“Kauśika, when these good men and good women hear, receive and uphold, draw near to, read and recite, expound, and correctly recollect this prajnaparamita, if contentious circumstances arise and threaten to harm them, then through the majestic power of prajnaparamita, those evil circumstances swiftly dissolve and vanish. Those people immediately give rise to wholesome intentions and increase their merit.

“Why is this? It is because this prajnaparamita can extinguish all contention.

“What are these forms of contention? They are greed, hatred, delusion, ignorance, and even all the defilements, fetters, latent tendencies, and entanglements that constitute the great mass of suffering; the view of a self, the view of a person, the view of a being, the view of annihilation, the view of permanence, the view of impurity, the view of purity, the view of existence, the view of nonexistence; stinginess, violation of precepts, anger, indolence, distracted thought, and lack of wisdom; perceptions of permanence, pleasure, purity, and self; attachment to form, feeling, perception, formations, and consciousness; attachment to dāna paramita and even attachment to knowledge of all modes; and attachment to nirvana.

All these forms of contention can be extinguished and prevented from increasing.

“Moreover, Kauśika, throughout the great trichiliocosm, the deva kings up to the devas of Akaniṣṭha constantly protect good men and good women who are able to hear and receive and uphold the prajnaparamita, and who make offerings to those who read and recite, expound, and correctly recollect the prajnaparamita.

“The Buddhas presently abiding throughout the ten directions likewise protect these good men and good women.

“These good men and good women eliminate unwholesome dharmas and increase wholesome dharmas, such as dāna paramita and so forth through knowledge of all modes. These grow ever further because nothing is apprehended. Whatever these good men and good women say is accepted with trust, and their friendships remain steadfast.

These good men and good women do not speak useless words and are not obscured by anger, arrogance, stinginess, or jealousy. They themselves do not kill living beings; they praise the Dharma of not killing and also joyfully praise those who do not kill. They themselves abstain from stealing; they teach others not to steal, praise the Dharma of not stealing, and also joyfully praise those who do not steal.

They themselves abstain from sexual misconduct; they teach others not to engage in sexual misconduct, praise the Dharma of abstaining from sexual misconduct, and also joyfully praise those who abstain from sexual misconduct. They themselves do not speak falsely; they teach others not to speak falsely, praise the Dharma of not speaking falsely, and also joyfully praise those who do not speak falsely. The same applies to abstaining from divisive speech, harsh speech, and useless speech.

“They themselves are free from covetousness; they teach others not to covet, praise the Dharma of non-covetousness, and also joyfully praise those who do not covet. The same applies to freedom from malice and wrong views.

“They themselves practice dāna paramita; they teach others to practice dāna paramita, teach others to practice dāna paramita, praise the Dharma of dāna paramita, and also joyfully praise those who practice dāna paramita. In the same way, they themselves attain knowledge of all modes, teach others to attain knowledge of all modes, praise the Dharma of knowledge of all modes, and also joyfully praise those who attain knowledge of all modes.

“When this great bodhisattva practices the six paramitas, whatever is given is dedicated together with all beings to unsurpassed bodhi, because nothing is apprehended.

While practicing the six paramitas in this way, this good man or good woman thinks: “If I do not practice giving, I shall be born into an impoverished household and shall be unable to bring sentient beings to maturity or purify a Buddha-land; nor shall I be able to attain knowledge of all modes.

“If I do not observe the precepts, I shall be born in the three evil destinies. I shall not even obtain a human body, much less be able to bring sentient beings to maturity, purify a Buddha-land, and attain unsurpassed bodhi.

“If I do not cultivate patience, my body and faculties will be impaired, and my physical strength will be incomplete. I shall be unable to obtain the perfect bodily form of a bodhisattva, the sight of which causes sentient beings to increase their roots of goodness until they attain unsurpassed bodhi. Nor shall I be able to bring sentient beings to maturity, purify a Buddha-land, and attain knowledge of all modes.

“If I am indolent, I shall be unable to attain the bodhisattva path, bring sentient beings to maturity, purify a Buddha-land, and attain knowledge of all modes.

“If my mind is distracted, I shall be unable to enter the various meditative absorptions; nor shall I be able to bring sentient beings to maturity, purify a Buddha-land, and attain knowledge of all modes.

“If I lack wisdom and do not acquire the wisdom of skillful means, I shall be unable to transcend the stages of the shravakas and pratyekabuddhas, bring sentient beings to maturity, purify a Buddha-land, and attain knowledge of all modes.”

This great bodhisattva further thinks: “I should not, by yielding to stinginess, fail to perfect the dana paramita. I should not, by yielding to violations of the precepts, fail to perfect the sila paramita. I should not, by yielding to anger, fail to perfect the paramita of patience. I should not, by yielding to indolence, fail to perfect the paramita of vigor. I should not, by yielding to a distracted mind, fail to perfect the dhyana paramita. I should not, by yielding to delusion, fail to perfect the prajnaparamita.

“If I do not perfect the six paramitas, I shall never be able to attain knowledge of all modes.”

When this good man or good woman thus receives, retains, draws near to, reads, recites, expounds, and rightly recollects the prajnaparamita, without ever departing from the aspiration for knowledge of all modes, that person acquires these merits in this life and in future lives.”

Shakra, Lord of the Devas, said: “Blessed One, how rare indeed is the great bodhisattva’s prajnaparamita! It enables one to dedicate merit to the aspiration for knowledge of all modes and also prevents the arising of conceit.”

The Buddha said: “Kaushika, how does the great bodhisattva’s prajnaparamita enable one to dedicate merit to the aspiration for all-knowledge and also prevent the arising of conceit?”

Shakra, Lord of the Devas, replied: “Blessed One, if a great bodhisattva practices the worldly dana paramita, giving to Buddhas, pratyekabuddhas, shravakas, and the poor and afflicted, then, lacking the power of skillful means, that bodhisattva gives rise to conceit.

“If that bodhisattva practices the worldly sila paramita and thinks, ‘I practice moral discipline; I am able to perfect the paramita of morality,’ then, lacking skillful means, that bodhisattva gives rise to conceit.

“Up to and including the practice of the worldly prajnaparamita, if that bodhisattva thinks, ‘I practice the prajnaparamita; I cultivate the prajnaparamita,’ then, lacking skillful means, that bodhisattva gives rise to conceit.

“Blessed One, when a great bodhisattva cultivates the worldly four foundations of mindfulness and thinks, ‘I cultivate the four foundations of mindfulness; I have perfected the four foundations of mindfulness,’ then, lacking skillful means, that bodhisattva gives rise to conceit.

“Up to and including the eighteen unique qualities of a Buddha and knowledge of all modes, if that bodhisattva thinks, ‘I cultivate the unique qualities; I shall bring sentient beings to maturity; I shall purify a Buddha-land; I shall attain knowledge of all modes,’ then, because the notion of a self remains and skillful means is lacking, that bodhisattva gives rise to conceit.

“Blessed One, when a great bodhisattva practices worldly wholesome dharmas in this way, conceit arises because that bodhisattva perceives the existence of a self.

“Blessed One, if a great bodhisattva practices the world-transcending dana paramita, that bodhisattva perceives no giver, no recipient, and no gift. Practicing the world-transcending dana paramita in this way, that bodhisattva dedicates it to knowledge of all modes without giving rise to conceit.

“While practicing the sila paramita, the sila paramita is apprehended as unattainable.

“While practicing the paramita of vigor, the paramita of vigor is apprehended as unattainable.

“While practicing the dhyana paramita, the dhyana paramita is apprehended as unattainable.

“While practicing the prajnaparamita, the prajnaparamita is apprehended as unattainable.

“While cultivating the four foundations of mindfulness, the four foundations of mindfulness are apprehended as unattainable.

“Up to and including the cultivation of knowledge of all modes, knowledge of all modes is apprehended as unattainable.

“Blessed One, such is the great bodhisattva’s prajnaparamita: it enables one to dedicate merit to knowledge of all modes and prevents the arising of conceit.”