摩訶般若波羅蜜經

THE CHAPTER ON THE TWO PARTIES BEING IN DISCORD

FORTY-SEVEN

The Buddha said to Subhuti: “If a person listening to the Dharma of prajnaparamita wishes to copy it, read and recite it, inquire into its meaning, and rightly recollect it, but the Dharma teacher is indolent and unwilling to teach, know that this is a demonic obstruction for a bodhisattva.

If the Dharma teacher is not indolent, but the listener is unwilling to listen and receive the teaching, so that the minds of the two parties are not in harmony, know that this is a demonic obstruction for a bodhisattva.

Furthermore, Subhuti! If the listener wishes to copy prajnaparamita and even rightly recollect it, but the Dharma teacher wishes to depart for another region, know that this too is a demonic obstruction for a bodhisattva.

If the Dharma teacher wishes to have it copied and upheld, but the person who delights in the Dharma wishes to depart for another region, so that the minds of the two parties are not in harmony, know that this is a demonic obstruction for a bodhisattva.

Furthermore, Subhuti! If the Dharma teacher values gifts of robes, food, lodging, and medicines, while the listener has few desires, is content, gathers the mind, practices diligently, and cultivates meditative concentration and wisdom, so that the minds of the two parties are not in harmony and they are unable to copy prajnaparamita or even rightly recollect it, know that this is a demonic obstruction for a bodhisattva.

If the Dharma teacher has few desires, is content, gathers the mind, practices diligently, and cultivates meditative concentration and wisdom, while the listener values gifts and the four requisites of life, so that the minds of the two parties are not in harmony and they are unable to copy prajnaparamita or even rightly recollect it, know that this is a demonic obstruction for a bodhisattva.

Furthermore, Subhuti! If the Dharma teacher undertakes the twelve dhutanga practices: first, always living on alms; second, seeking alms in sequence; third, eating at one sitting; fourth, eating a measured amount; fifth, not drinking juices after midday; sixth, possessing only three robes; seventh, wearing robes made of discarded rags; eighth, dwelling in an aranya; ninth, dwelling among burial mounds; tenth, dwelling at the foot of a tree; eleventh, dwelling in the open air; and twelfth, always sitting and never lying down—while the listener does not undertake the twelve dhutanga practices, so that the two parties are not in harmony and they are unable to copy prajnaparamita or even rightly recollect it, know that this is a demonic obstruction for a bodhisattva.

If the listener undertakes the twelve dhutanga practices while the Dharma teacher does not undertake the twelve dhutanga practices, so that the two parties are not in harmony and they are unable to copy prajnaparamita or even rightly recollect it, know that this is a demonic obstruction for a bodhisattva.

Furthermore, Subhuti! If the Dharma teacher has faith and observes the precepts, and wishes prajnaparamita to be copied and upheld, and even rightly recollected, but the listener has no faith, does not observe the precepts, and does not wish to copy prajnaparamita or even rightly recollect it, know that this is a demonic obstruction for a bodhisattva.

If the listener has faith and observes the precepts, but the Dharma teacher has no faith and does not observe the precepts, so that the two parties are not in harmony, know that this is a demonic obstruction.

Furthermore, Subhuti! If the Dharma teacher is able to give everything without stinginess, while the listener is miserly and unwilling to give, so that the two parties are not in harmony, know that this is a demonic obstruction.

If the listener is able to give everything without stinginess, while the Dharma teacher is miserly and unwilling to give, so that the two parties are not in harmony, know that this is a demonic obstruction.

Furthermore, Subhuti! If the person who delights in the Dharma wishes to offer the Dharma teacher articles necessary for sustaining life, but the Dharma teacher refuses to accept them, know that this is a demonic obstruction.

If the Dharma teacher wishes to provide the listener with articles necessary for sustaining life, but the listener refuses to accept them, so that the two parties are not in harmony and they are unable to copy prajnaparamita or even rightly recollect it, know that this is a demonic obstruction.

Furthermore, Subhuti! If the Dharma teacher readily attains understanding, while the Dharma teacher is dull-witted, know that this is a demonic obstruction.

If the listener quickly attains understanding, while the listener is dull-witted, so that the two parties are not in harmony and they are unable to copy prajnaparamita or even rightly recollect it, know that this is a demonic obstruction.

Furthermore, Subhuti! If the Dharma teacher understands the meanings and sequence of the twelve divisions of scripture, from sutras through expositions, but the listener does not understand them; or if the listener understands the meanings and sequence of the twelve divisions of scripture, but the Dharma teacher does not, so that the two parties are not in harmony and they are unable to copy prajnaparamita or even rightly recollect it, know that all these are demonic obstructions.

Furthermore, Subhuti! If the Dharma teacher has perfected the six paramitas, but the listener has not; or if the listener possesses the six paramitas, but the Dharma teacher does not, so that the two parties are not in harmony and they are unable to copy prajnaparamita or even rightly recollect it, know that all these are demonic obstructions.

Furthermore, Subhuti! If the Dharma teacher possesses skillful means in relation to the six paramitas, but the listener does not, so that the two parties are not in harmony and they are unable to copy prajnaparamita or even rightly recollect it, know that all these are demonic obstructions.

Furthermore, Subhuti! If the Dharma teacher has attained dharani, but the listener has not; or if the listener has attained dharani, but the Dharma teacher has not, so that the two parties are not in harmony and they are unable to copy prajnaparamita or even rightly recollect it, know that all these are demonic obstructions.

Furthermore, Subhuti! If the Dharma teacher wishes prajnaparamita to be copied and even rightly recollected, but the listener does not; or if the listener wishes to copy it and even rightly recollect it, but the Dharma teacher does not wish it to be copied or even rightly recollected, so that the two parties are not in harmony and they are unable to copy prajnaparamita or even rightly recollect it, know that all these are demonic obstructions.

Furthermore, Subhuti! If the Dharma teacher is free from sensual desire, ill will, sloth and torpor, restlessness and remorse, and doubt, while the listener has sensual desire and so forth through doubt; or if the listener is free from the five hindrances, from sensual desire through doubt, while the Dharma teacher has the five hindrances, so that the two parties are not in harmony and they are unable to copy prajnaparamita or even rightly recollect it, know that all these are demonic obstructions.

Furthermore, Subhuti! While prajnaparamita is being copied or even rightly recollected, someone may come and describe the sufferings in the three evil destinies, and then say: ‘Why do you not put an end to suffering in this very life and enter nirvana? Why do you seek unsurpassed bodhi?’

The two parties then become discordant and are unable to copy prajnaparamita or even rightly recollect it. Know that this is a demonic obstruction.

Furthermore, Subhuti! While prajnaparamita is being copied or even rightly recollected, someone may come and praise the heavenly realms, praising the Heaven of the Four Great Kings through the Heaven of Neither Perception nor Non-Perception, and praising the first dhyana through the concentration of neither perception nor non-perception. Then that person may say: ‘Venerable sir, although beings in the three realms enjoy merit and happiness, all these are nevertheless impermanent, suffering, empty, and without self, bearing the marks of change, exhaustion, dispersion, and separation.

Why do you not, in this very life, realize the fruit of stream-entry through the fruit of arhatship, or the fruit of a pratyekabuddha? Why remain in the world of birth and death, undergoing suffering, in order to seek unsurpassed bodhi?’ The two parties then become discordant and are unable to copy prajnaparamita or even rightly recollect it. Know that this is a demonic obstruction.”

Again, Subhuti! The Dharma teacher may be alone, unencumbered, free, and unhindered, while the Dharma listener brings along a large company of people; or the Dharma listener may be alone, unencumbered, free, and unhindered. Thus the teacher and listener are not in accord, and they are unable to copy or even correctly recollect the prajnaparamita. Know that this is the work of Mara.

Again, Subhuti! The Dharma teacher may say to the Dharma listener, “If you can comply with my wishes, I shall permit you to copy or even correctly recollect the prajnaparamita; but if you do not comply with my wishes, I shall not permit you to do so.” Thus the two are not in accord, and they are unable to copy or even correctly recollect the prajnaparamita. Know that this is the work of Mara.

Again, Subhuti! The Dharma listener may wish to comply with the Dharma teacher’s wishes, but the Dharma teacher does not permit it. Thus the two are not in accord, and they are unable to copy or even correctly recollect the prajnaparamita. Know that this is the work of Mara.

Again, Subhuti! The Dharma teacher, wishing to obtain wealth and gain, may permit the copying or even the correct recollection of the prajnaparamita, and for this reason the Dharma listener refuses to follow and hear him. Or the Dharma listener, for the sake of wealth and gain, may wish to copy or even correctly recollect the prajnaparamita, and for this reason the Dharma teacher is unwilling to permit it. Thus the two are not in accord, and they are unable to copy or even correctly recollect the prajnaparamita. Know that all these are the works of Mara.

Again, Subhuti! The Dharma teacher may wish to go to a dangerous place, while the Dharma listener is unwilling to accompany him. Or the Dharma listener may wish to go to a dangerous place, while the Dharma teacher is unwilling to go. Thus the two are not in accord, and they are unable to copy or even correctly recollect the prajnaparamita. Know that all these are the works of Mara.

Again, Subhuti! The Dharma teacher may wish to go to a place afflicted by poverty and famine, while the Dharma listener is unwilling to accompany him. Or the Dharma listener may wish to go to a place afflicted by hunger and thirst, while the Dharma teacher is unwilling to go. Thus the two are not in accord, and they are unable to copy or even correctly recollect the prajnaparamita. Know that all these are the works of Mara.

Again, Subhuti! The Dharma teacher may wish to go to a prosperous and pleasant place, and the Dharma listener wishes to accompany him. The Dharma teacher may say, “You are following me for the sake of wealth and gain. You should consider this carefully: you may obtain wealth and gain, or you may not. Do not allow yourself to regret it later.” Hearing this, the Dharma listener thinks that the teacher does not want him to accompany him, becomes disheartened, and does not go. Thus the two are not in accord, and they are unable to copy or even correctly recollect the prajnaparamita. Know that this is the work of Mara.

Again, Subhuti! The Dharma teacher may wish to go to a desolate place threatened by bandits, savage beasts, and venomous creatures, and the Dharma listener wishes to accompany him. The Dharma teacher may say, “Why would you go to such a desolate and perilous place?” Hearing this, the Dharma listener thinks that the teacher does not want to allow him to copy or even correctly recollect the prajnaparamita. He becomes disheartened and does not accompany him. Thus the two are not in accord. This is the work of Mara.

Again, Subhuti! The Dharma teacher may have many benefactors whose homes he regularly visits, and he may tell the Dharma listener, “I have business that requires me to visit their homes.” Understanding his intention, the Dharma listener does not go with him. Thus the two are not in accord, and they are unable to copy or even correctly recollect the prajnaparamita. Know that this is the work of Mara.

Again, Subhuti! The evil Mara may assume the form of a bhiksu, approach good men and good women, and employ expedient means to obstruct them, preventing them from copying or even correctly recollecting the prajnaparamita.”

Venerable Subhuti said, “Blessed One! In what manner does the evil Mara assume the form of a bhiksu and cause obstruction?”

The Buddha said to Venerable Subhuti, “The evil Mara assumes the form of a bhiksu, approaches good men and good women, and says, ‘Only the sutra I teach is the prajnaparamita; that other sutra is not.’ When the evil Mara speaks in this way to undermine their faith, good men and good women who have not yet received a prediction of buddhahood develop doubt. Because of their doubt, they do not copy or even correctly recollect the prajnaparamita. They are not in accord. Know that this is the work of Mara.

Again, Subhuti! The evil Mara may assume the form of a bhiksu and come to say, ‘A bodhisattva who practices the prajnaparamita realizes the ultimate reality and attains the fruit of stream-enterer, up to and including the fruit of a pratyekabuddha.’ Because of this, they are not in accord, and they are unable to copy or even correctly recollect the prajnaparamita. Know that this is the work of Mara.

Subhuti! When this profound prajnaparamita is taught, many works of Mara arise to create obstacles. A great bodhisattva should recognize them promptly and keep far away from them.”

Venerable Subhuti said, “Blessed One! What works of Mara obstruct the prajnaparamita, such that a bodhisattva should recognize them promptly and keep far away from them?”

The Buddha said to Venerable Subhuti, “Counterfeits of the prajnaparamita, up to and including counterfeits of the dana paramita, arise as works of Mara. A bodhisattva should recognize them promptly and keep far away from them.

Again, Subhuti! The sutras concerning the practices of sravakas and pratyekabuddhas are works of Mara for a bodhisattva, who should recognize them promptly and keep far away from them.

Again, Subhuti! The evil Mara may assume the form of a bhiksu and employ expedient means to impart to a bodhisattva sutras that teach inner emptiness, outer emptiness, up to and including the emptiness of nonexistence and existence; that teach the four foundations of mindfulness, up to and including the Noble Eightfold Path; and that teach the three gates of liberation—emptiness, signlessness, and wishlessness—as means of attaining the fruit of stream-enterer, up to and including the fruit of a pratyekabuddha. Because of this, they are not in accord, and they are unable to copy or even correctly recollect the prajnaparamita. Know that this is the work of Mara.

Again, Subhuti! Through magical transformation, the evil Mara may assume the form of a Buddha, with a golden body one zhang and six chi tall, radiating brilliant light, and appear before a bodhisattva. Because the bodhisattva delights in this form of the Buddha, his right wisdom is impaired. Because of this, they are not in accord, and they are unable to copy or even correctly recollect the prajnaparamita. Know that this is the work of Mara.

Again, Subhuti! The evil Mara may transform himself into a Buddha accompanied by a Sangha of bhiksus and appear before a bodhisattva. These bhiksus teach the Dharma to the bodhisattva. Delighting in this, the bodhisattva thinks, ‘In a future life, I too shall become like this.’ Because he delights in the forms manifested by Mara, his right wisdom is impaired, and he is unable to copy or even correctly recollect the prajnaparamita. Know that this is the work of Mara.

Again, Subhuti! The evil Mara may transform himself into innumerable bodhisattvas practicing the six paramitas, who instruct good men and good women. Because they delight in these manifestations, the right wisdom of those good men and good women is impaired, and they are unable to copy or even correctly recollect the prajnaparamita. Know that this is the work of Mara.

Why is this? Because in this profound prajnaparamita there is no form, feeling, perception, formation, or consciousness, up to and including no knowledge of all modes.

Subhuti! Because there is no form, up to and including no knowledge of all modes, in this profound prajnaparamita there is no Buddha, no bodhisattva, no sravaka, and no pratyekabuddha. Why is this? Because the intrinsic nature of all dharmas is empty.

Again, Subhuti! Just as the gold, silver, pearls, and jewels in Jambudvipa are beset by many dangers and many robbers, so too, when good men and good women copy or even correctly recollect the prajnaparamita, many dangers and many adversaries arise.”

Venerable Subhuti said, “Blessed One! It is indeed so. The gold, silver, pearls, and jewels in Jambudvipa are beset by many dangers and many robbers. When good men and good women copy or even correctly recollect the prajnaparamita, many dangers, many adversaries, and many works of Mara arise.”

Why is this so? Foolish people, manipulated by Mara, obstruct and turn away from the work of copying, and so forth, up to correctly recollecting the profound prajnaparamita.

“Blessed One! These foolish good men and good women of little wisdom and understanding obstruct and turn away while copying, and so forth, up to correctly recollecting the profound prajnaparamita.

“Blessed One! Because these foolish people do not delight in the Mahayana Dharma, they neither copy, read, recite, receive, uphold, and correctly recollect it, nor practice in accordance with its words. They also obstruct others and prevent them from copying it, and so forth, up to correctly recollecting it.”

The Buddha said to Subhuti: “It is so. Good men and good women who have newly aroused the aspiration for the Mahayana, because they are manipulated by Mara, have not planted roots of goodness, have not made offerings to the Buddhas, and have not followed spiritual friends. Therefore, they do not copy, and so forth, up to correctly recollecting prajnaparamita, but instead create hindrances.

“Subhuti! If good men or good women are able to copy, and so forth, up to correctly recollecting this profound prajnaparamita, then the works of Mara will not arise. Such persons will perfect dhyana paramita, and so forth, up to dana paramita, and will fully attain the four foundations of mindfulness, and so forth, up to the knowledge of all modes.

“Subhuti! You should know that it is through the power of the Buddhas that these good men and good women are able to copy, and so forth, up to correctly recollecting this profound prajnaparamita. They will also perfect dhyana paramita, and so forth, up to dana paramita; fully attain inner emptiness, and so forth, up to the emptiness of nonexistence and existence; and fully attain the four foundations of mindfulness, and so forth, up to the knowledge of all modes.

“Subhuti! At present, the immeasurable, boundless, and innumerable Buddhas throughout the ten directions, as well as the great non-retrogressing bodhisattvas, also assist and protect these good men and good women as they copy, and so forth, up to correctly recollecting the profound prajnaparamita.”

CHAPTER: THE MOTHER OF THE BUDDHAS

FORTY-EIGHT

The Buddha said to Subhuti: “Suppose a mother has sons—whether five, ten, or a hundred thousand sons. When the mother falls ill, all her sons become sorrowful and seek a cure for her because they remember their mother’s kindness in giving birth to, nurturing, and teaching them.

“Even so, Subhuti, the Buddha and all the Buddhas presently abiding throughout the ten directions constantly behold this profound prajnaparamita with the Buddha-eye.

“Why is this so? Because this profound prajnaparamita can reveal the characteristics of the world, can give birth to the Buddhas, and can bestow the knowledge of all modes. It can also give rise to dhyana paramita, and so forth, up to dana paramita; give rise to inner emptiness, and so forth, up to the emptiness of nonexistence and existence; give rise to the four foundations of mindfulness, and so forth, up to the knowledge of all modes; give rise to stream-enterers, once-returners, non-returners, arhats, and pratyekabuddhas; and give rise to the Buddhas.

“Subhuti! The Buddhas who attained unsurpassed bodhi in the past, the Buddhas who attain it now, and the Buddhas who will attain it in the future all do so through this profound prajnaparamita.

“Subhuti! Good men and good women who seek the path to Buddhahood should copy, and so forth, up to correctly recollecting this profound prajnaparamita. The Buddhas constantly behold such persons with the Buddha-eye and empower them so that they attain non-retrogression from unsurpassed perfect awakening.”

Subhuti said: “Blessed One! As the Buddha has taught, prajnaparamita can give birth to the Buddhas and can reveal the characteristics of the world.

“Blessed One! How does prajnaparamita give birth to the Buddhas? How does it reveal the characteristics of the world? How are the Buddhas born from prajnaparamita? How do the Buddhas teach the characteristics of the world?”

The Buddha said to Subhuti: “From within this profound prajnaparamita arise the ten powers, and so forth, up to the knowledge of all modes. Because one attains the foregoing dharmas, one is called a Buddha. Therefore, prajnaparamita can give birth to the Buddhas.

“Subhuti! The Buddhas teach that the five skandhas are the characteristics of the world.”

Subhuti said: “Blessed One! How are the five skandhas taught within prajnaparamita? How does prajnaparamita reveal the characteristics of the five skandhas?”

The Buddha said to Subhuti: “Prajnaparamita does not reveal the five skandhas as being shattered, nor does it reveal the five skandhas as being destroyed. It does not reveal arising or cessation, defilement or purity, increase or decrease. It does not reveal emergence or entry. It does not reveal the past, future, or present.

“Why is this so?

“Because the characteristic of emptiness is neither shattered nor destroyed; because the characteristic of signlessness is neither shattered nor destroyed; because the characteristic of wishlessness is neither shattered nor destroyed; and because non-arising dharmas, unborn dharmas, nonexistent dharmas, and the nature of dharmas are neither shattered nor destroyed. Because it reveals characteristics in this way, the Buddha says that profound prajnaparamita can reveal the characteristics of the world.

“Furthermore, Subhuti! Through prajnaparamita, the Buddhas clearly know the thoughts of immeasurable, boundless, and innumerable sentient beings.

“Subhuti! Within this profound prajnaparamita, there are no sentient beings and no designation ‘sentient beings’; there are no form, feeling, perception, formations, or consciousness, and no designations ‘form,’ ‘feeling,’ ‘perception,’ ‘formations,’ or ‘consciousness’; and so forth, up to there being no knowledge of all modes and no designation ‘knowledge of all modes.’ Therefore, this profound prajnaparamita can reveal the characteristics of the world.

“Subhuti! This profound prajnaparamita does not reveal form, feeling, perception, formations, or consciousness, and so forth, up to the knowledge of all modes.

“Why is this so? Because within this profound prajnaparamita, even prajnaparamita itself does not exist, how much less form, and so forth, up to the knowledge of all modes.

“Furthermore, Subhuti! However many categories and designations of sentient beings there may be—whether beings with form or without form, with perception or without perception, or neither with perception, neither with perception, nor without perception—from this land throughout all the lands of the ten directions: whenever those sentient beings concentrate their minds, the Buddha truly and clearly knows all their thoughts.

“Through what does the Buddha truly and clearly know the characteristics and aspects of the thoughts of sentient beings?

“The Buddha knows clearly by means of the characteristic of dharmas.

“By what characteristic of dharmas does he know?

“Subhuti! Within this characteristic of dharmas, even the characteristic called ‘the characteristic of dharmas’ does not exist, how much less a concentrated mind or a distracted mind. By means of this characteristic of dharmas, the Buddha clearly knows the concentrated and distracted minds of all sentient beings.

“Furthermore, Subhuti! The Buddha truly and clearly knows the concentrated and distracted minds of sentient beings.

“Through what does he know them?

“He knows through the characteristic of exhaustion; he knows through the characteristic of non-defilement; he knows through the characteristic of cessation; he knows through the characteristic of severance; he knows through the characteristic of quiescence; and he knows through the characteristic of detachment. Through prajnaparamita, the Buddha clearly knows the concentrated and distracted minds of all sentient beings.

“Furthermore, Subhuti! Through prajnaparamita, the Buddha truly and clearly knows the defiled minds of sentient beings and truly and clearly knows their angry and deluded minds, if sentient beings have defiled, angry, or deluded minds.

“Why does the Buddha truly and clearly know them in this way? Subhuti! It is because the true characteristic of a defiled mind has no characteristic of defilement, and because the true characteristics of angry and deluded minds have no characteristic of anger and no characteristic of delusion.

“Why is this so? Because within the true characteristic, there is neither a principal mind nor mental factors, how much less can a defiled, angry, or deluded mind be found, and how much less can a mind free from defilement, anger, and delusion be found.

“Therefore, Subhuti, through prajnaparamita, the Buddha truly and clearly knows the defiled, angry, and deluded minds of all sentient beings.

“Furthermore, Subhuti! Through prajnaparamita, the Buddha truly and clearly knows the minds of all sentient beings that are free from defilement, anger, and delusion, if sentient beings have minds free from defilement, anger, and delusion.”

Why is this? Because within these minds free from greed, anger, and delusion, there are no characteristics of greed, anger, or delusion, for two minds do not coexist. Therefore, Subhuti, by means of prajnaparamita, the Buddha clearly knows the minds free from greed, anger, and delusion of those beings who possess no greed, anger, or delusion.

Furthermore, Subhuti, if beings possess expansive minds, by means of prajnaparamita the Buddha truly and clearly knows their expansive minds.

Why is this? Because the Buddha knows that the characteristics of beings’ minds are neither broad nor narrow, neither increasing nor diminishing, neither coming nor going. Because the characteristics of mind are utterly detached, and because the nature of mind is originally empty, there is nothing that can be made broad or narrow, increased or diminished, and nothing that comes or goes.

Therefore, Subhuti, by means of prajnaparamita the Buddha truly and clearly knows the great minds of beings. Why is this? Because the Buddha does not perceive in the minds of beings any characteristic of coming or going, or any characteristic of arising, abiding, changing, or ceasing. Why is this? Because the nature of mind is originally empty, there is no one who comes or goes, and there is no arising, abiding, changing, or ceasing.

Therefore, Subhuti, if beings possess great minds, by means of prajnaparamita the Buddha truly and clearly knows their great minds.

Furthermore, Subhuti, if beings possess immeasurable minds, by means of prajnaparamita the Buddha truly and clearly knows their immeasurable minds. Why is this? Because by means of prajnaparamita the Buddha clearly knows those beings’ minds, perceiving neither that they abide nor that they do not abide. Since the characteristic of the immeasurable mind has no support, where could there be either abiding or non-abiding?

Therefore, Subhuti, when beings possess immeasurable minds, by means of prajnaparamita the Buddha truly and clearly knows those immeasurable minds.

Furthermore, Subhuti, by means of prajnaparamita the Buddha truly and clearly knows the imperceptible minds of beings. Why is this? Because the minds of beings are without characteristics, and their own characteristics are originally empty; thus the Buddha truly and clearly knows their characteristiclessness. The minds of beings cannot be perceived even by all five eyes.

Therefore, Subhuti, by means of prajnaparamita the Buddha truly and clearly knows the imperceptible minds of beings.

Furthermore, Subhuti, by means of prajnaparamita the Buddha truly and clearly knows the mental activities of beings arising during a single contraction and expansion. Why is this? Because all the mental activities of beings arising during a single contraction and expansion arise in dependence upon form, feeling, perception, formations, and consciousness.

Therein, the Buddha clearly knows the mental activities of beings arising during a single contraction and expansion. They are these: the self and the world are eternal—this alone is true, and all else is false. This view is based upon form.

The self and the world are impermanent—this alone is true, and all else is false. This view is based upon form. The self and the world are both eternal and impermanent—this alone is true, and all else is false.

This view is based upon form. The self and the world are neither eternal nor impermanent—this alone is true, and all else is false. This view is based upon form.

The self and the world are eternal—this alone is true, and all else is false.

Just as these views are based upon form, so too are such views based upon feeling, perception, formations, and consciousness.

This view is based upon form: the self and the world are finite—this alone is true, and all else is false. This view is based upon form: the self and the world are infinite—this alone is true, and all else is false. This view is based upon form: the self and the world are both finite and infinite—this alone is true, and all else is false. This view is based upon form: the self and the world are neither finite nor infinite—this alone is true, and all else is false.

Just as these views are based upon form, so too are they based upon feeling, perception, formations, and consciousness.

The self is identical with the body.

This view is based upon form: the self is one thing and the body another. It is likewise based upon feeling, perception, formations, and consciousness.

After death, the Tathagata exists—this alone is true, and all else is false. This view is based upon form: after death, the Tathagata both exists and does not exist—this alone is true, and all else is false. This view is based upon form: after death, the Tathagata neither exists nor does not exist—this alone is true, and all else is false.

Just as these views are based upon form, so too are they based upon feeling, perception, formations, and consciousness.

Therefore, Subhuti, by means of prajnaparamita the Buddha truly and clearly knows the mental activities of beings arising during a single contraction and expansion.

Furthermore, Subhuti, the Buddha clearly knows the characteristic of form. How does he clearly know the characteristic of form? Suchness, as a characteristic, is indestructible, without discrimination, without characteristics, without recollection, without conceptual proliferation, and unobtainable. The characteristic of form is likewise so: it too is indestructible, and so forth, through to being unobtainable.

Subhuti, the Buddha clearly knows the characteristic of feeling, and so forth, through to clearly knowing the characteristic of consciousness, as indestructible and so forth, through to being unobtainable, just like the characteristic of suchness.

Therefore, Subhuti, the Buddha clearly knows the suchness-characteristic of beings, the suchness-characteristic of the mental activities of beings arising during a single contraction and expansion, the suchness-characteristic of the five skandhas, and the suchness-characteristic of all formations. This is also precisely the suchness-characteristic of all dharmas: the suchness-characteristic of the six paramitas; the suchness-characteristic of the thirty-seven factors conducive to awakening; the suchness-characteristic of the eighteen kinds of emptiness; the suchness-characteristic of the eight liberations; the suchness-characteristic of the nine successive meditative absorptions; the suchness-characteristic of the ten powers of wisdom;

the suchness-characteristic of the four fearlessnesses, the four unobstructed knowledges, great loving-kindness and great compassion, and the eighteen distinctive qualities; the suchness-characteristic of the knowledge of all modes; the suchness-characteristic of wholesome dharmas, unwholesome dharmas, worldly dharmas, supramundane dharmas, conditioned dharmas, unconditioned dharmas, dharmas of the past, future, and present, compounded dharmas, and uncompounded dharmas; and the suchness-characteristic of the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, the fruit of a pratyekabuddha, unsurpassed bodhi, and all suchness-characteristics.

The suchness-characteristics of all Buddhas are the characteristic of the one suchness: neither two nor different, and inexhaustible. This is called the suchness-characteristic of all dharmas.

The Buddha attained the characteristic of suchness by means of prajnaparamita.

Therefore, prajnaparamita can give birth to all Buddhas and reveal the characteristics of the world. Therefore, Subhuti, the Buddha clearly knows the suchness-characteristic of all dharmas as neither distinct nor different, yet not other than suchness. Because he has attained the characteristic of suchness in this way, the Buddha is called the Tathagata.”

Subhuti said, “Blessed One, the suchness-characteristic of all dharmas, which is neither distinct nor different, yet not other than suchness, is exceedingly profound.

“Blessed One, the Buddhas teach unsurpassed bodhi to others by means of this Dharma. Who could believe and understand it? Only irreversible bodhisattvas, those endowed with right view, and undefiled arhats can do so, for this Dharma is exceedingly profound.”

The Buddha said to Subhuti, “Because the characteristic of this Dharma is inexhaustible, it is exceedingly profound.”

Subhuti said, “Blessed One, which dharmas are exceedingly profound because their characteristics are inexhaustible?”

The Buddha said to Subhuti, “Because all dharmas are inexhaustible, they are exceedingly profound.

“Thus, Subhuti, having attained the suchness of all dharmas, the Buddha teaches the Dharma for the sake of beings.”

CHAPTER ON INQUIRING INTO CHARACTERISTICS

FORTY-NINE

At that time, devas of the Desire Realm and Form Realm throughout the great trichiliocosm scattered fragrant flowers and then flew to where the Buddha was. Having bowed their heads at the Buddha’s feet, they stood to one side and said, “Blessed One, the exceedingly profound paramita has been taught. What are the characteristics of the exceedingly profound prajnaparamita?”

The Buddha addressed the devas of the Desire Realm and the Form Realm: “Sons of Devas! The characteristic of emptiness, the characteristic of signlessness, and the characteristic of wishlessness are characteristics of the very profound prajnaparamita. The characteristics of non-arising, non-production, non-cessation, being undefiled, being unpurified, having no possession, having no characteristic, having no basis, and being like empty space are characteristics of prajnaparamita.

Sons of Devas! Such characteristics are characteristics of the very profound prajnaparamita.

The Buddha employs conventional worldly Dharma to expound the teaching for sentient beings; it is not the ultimate truth.

Sons of Devas! None of the devas, humans, or asuras in the world can destroy these characteristics. Why is this? Because the devas, humans, and asuras in the world are themselves characteristics.

Sons of Devas! A characteristic cannot destroy a characteristic; a characteristic cannot know a characteristic; a characteristic cannot know signlessness; and signlessness cannot know a characteristic. As for what is known by characteristics and signlessness and is deemed to be knowledge, even the dharmas of knowing are all unobtainable. Why is this? Sons of Devas! These characteristics are not created by form; they are not created by feeling, perception, formations, or consciousness; they are not created by the six paramitas; and, up to and including, they are not created by the knowledge of all modes.

Sons of Devas! These characteristics are not possessed by humans or devas; they are neither worldly nor supramundane, neither contaminated nor uncontaminated, and neither conditioned nor unconditioned.

Sons of Devas! Suppose someone were to ask, ‘What are the characteristics of empty space?’ Would this question be valid?”

The devas replied: “World-Honored One! That question would not be valid, because empty space has no characteristic that can be described, and because empty space neither arises nor is created.”

The Buddha addressed the devas of the Desire Realm and the Form Realm: “Whether or not a Buddha appears, the nature and characteristics of dharmas always abide. Because the Buddha realizes their nature and characteristics exactly as they truly are, he is called the Tathagata.”

The devas said: “World-Honored One! The Buddha has realized the very profound nature and characteristics of all dharmas. Having realized that nature and those characteristics, he attained unobstructed knowledge. Abiding in this characteristic, he employs prajnaparamita to unite the individual characteristics of all dharmas.

This prajnaparamita is the path constantly practiced by all Buddhas. By practicing this path, they attain unsurpassed perfect enlightenment. By attaining unsurpassed bodhi, they fully comprehend the characteristics of all dharmas, from the characteristic of form up to and including the characteristic of the knowledge of all modes.”

The Buddha declared: “So it is. Sons of Devas! Susceptibility to affliction and destruction is the characteristic of form; experiencing is the characteristic of feeling; apprehending an object is the characteristic of perception; arising and fabricating are the characteristic of formations; and discerning is the characteristic of consciousness. The Buddha has realized that all these characteristics are empty.

Sons of Devas! The capacity to relinquish and give is the characteristic of dana-paramita; freedom from burning affliction is the characteristic of sila-paramita; immutability is the characteristic of ksanti-paramita; non-retrogression is the characteristic of virya-paramita; mental concentration is the characteristic of dhyana-paramita; and relinquishment and detachment are the characteristic of prajnaparamita. The Buddha has realized that all these characteristics are empty.

Sons of Devas! A mind free from disturbance, harm, affliction, and confusion is the characteristic of the four dhyanas, the four immeasurable states of mind, and the four formless concentrations. The Buddha has realized that all these characteristics are empty.

Sons of Devas! Being supramundane is the characteristic of the thirty-seven factors conducive to enlightenment; detachment is the characteristic of the liberation of emptiness; quiescent cessation is the characteristic of the liberation of signlessness; and suffering is the characteristic of the liberation of wishlessness. The Buddha has realized that all these characteristics are empty.

Sons of Devas! Supreme excellence is the characteristic of the ten powers of knowledge; fearlessness is the characteristic of the four fearlessnesses; complete and universal knowledge is the characteristic of the four unobstructed knowledges; and being unattainable by others is the characteristic of the eighteen distinctive qualities. The Buddha has realized that all these characteristics are empty.

Sons of Devas! Compassion for sentient beings is the characteristic of great loving-kindness and great compassion; truthfulness is the characteristic of freedom from error; non-appropriation is the characteristic of constant equanimity; and clear knowledge of the present is the characteristic of the knowledge of all modes. The Buddha has realized that all these characteristics are empty.

Sons of Devas! Because the Buddha has realized that all dharmas are devoid of characteristics, he is called the One of Unobstructed Knowledge.”

The Buddha said to Subhuti: “Prajnaparamita is the mother of all Buddhas. Prajnaparamita is able to reveal the characteristics of the world. Therefore, the Buddha relies upon this Dharma and abides in it, makes offerings to it, reveres it, honors it, and praises it. What is this Dharma? It is precisely prajnaparamita. The Buddha relies upon prajnaparamita and abides in it, makes offerings to prajnaparamita, reveres it, honors it, and praises it, because this prajnaparamita gives birth to all Buddhas.

Subhuti! Because the Buddha is one who knows what is to be done, if anyone asks a proper question, the Buddha, as one who knows what is to be done, answers it correctly. No one surpasses the Buddha.

Subhuti! Because the Buddha is one who knows what is to be done, he practices the Buddha-Dharma and follows the Buddha’s path until he attains unsurpassed bodhi. The Buddha then makes offerings to that Dharma and that path, reveres, honors, and praises them, and accepts, upholds, and safeguards that Dharma and that path.

Subhuti! This is what is meant by saying that the Buddha is one who knows what is to be done.

Furthermore, Subhuti! The Buddha knows that all dharmas have no characteristic of being created because there is no characteristic of a creator. All dharmas have no characteristic of arising because there is no entity whatsoever.

Subhuti! Through prajnaparamita, the Buddha knows that all dharmas have no characteristic of being created and no characteristic of arising. For this reason as well, the Buddha is one who knows what is to be done.

Furthermore, Subhuti! Through prajnaparamita, the Buddha realizes that all dharmas are unborn, because nothing is attained. Therefore, prajnaparamita is able to give birth to all Buddhas and to reveal the characteristics of the world.”

Subhuti said: “World-Honored One! If all dharmas neither know nor see, how can prajnaparamita give birth to all Buddhas and reveal the characteristics of the world?”

The Buddha said to Subhuti: “So it is. All dharmas neither know nor see. In what way do they neither know nor see? Because all dharmas are originally empty, false, and insubstantial, all dharmas neither know nor see.

Furthermore, Subhuti! All dharmas have no basis and no place of bondage; therefore, all dharmas neither know nor see.

For this reason, prajnaparamita is able to give birth to all Buddhas and to reveal the characteristics of the world.

Because it does not see form; does not see feeling, perception, formations, or consciousness; and, up to and including, does not see the knowledge of all modes, prajnaparamita is able to reveal the characteristics of the world and to give birth to all Buddhas.”

Subhuti said: “World-Honored One! Why is it that, because prajnaparamita does not see form and, up to and including, does not see the knowledge of all modes, it is able to reveal the characteristics of the world?”

The Buddha said to Subhuti: “If one does not depend upon form to give rise to discriminations, does not depend upon feeling, perception, formations, or consciousness to give rise to discriminations, and, up to and including, does not depend upon the knowledge of all modes to give rise to discriminations, this is not called failing to see the characteristics of form, feeling, perception, formations, and consciousness, nor, up to and including, is it called failing to see the characteristic of the knowledge of all modes. Therefore, it reveals the characteristics of the world. For this reason, prajnaparamita is able to give birth to all Buddhas and to reveal the characteristics of the world.

Furthermore, Subhuti! How does prajnaparamita give birth to all Buddhas and reveal the characteristics of the world?

Subhuti! Prajnaparamita reveals that the world is empty.

How does it reveal that the world is empty?”

It reveals that the world of the five skandhas is empty; it reveals that the world of the twelve ayatanas is empty; it reveals that the world of the eighteen dhatus is empty; it reveals that the world of the twelve links of dependent origination is empty; it reveals that the world of the view of self and the sixty-two views is empty; it reveals that the world of the ten wholesome paths of karma is empty; it reveals that the world of the four dhyanas, the four immeasurable minds, and the four attainments is empty; it reveals that the world of the thirty-seven factors conducive to awakening is empty; it reveals that the world of the six paramitas is empty; it reveals that the world of inner emptiness, outer emptiness, and so forth through the emptiness of nonexistence and existence is empty;

it reveals that the world of conditioned nature and unconditioned nature is empty; it reveals that the world of the ten powers of wisdom, and so forth through the wisdom of all modes, is empty.

This is revealing that the world is empty.

Therefore, Subhuti, prajnaparamita can give rise to all Buddhas and can reveal the characteristics of the world.

Furthermore, Subhuti, because through prajnaparamita the Buddha reveals that the world is empty, he knows the emptiness of the world, comprehends the emptiness of the world, contemplates the emptiness of the world, and discerns the emptiness of the world. Therefore, prajnaparamita can give rise to all Buddhas and can reveal the characteristics of the world.

Furthermore, Subhuti, prajnaparamita reveals that the world of the Buddha is empty.

How does it reveal that the world of the Buddha is empty?

It reveals that the world of the five skandhas is empty, and so forth through revealing that the world of the wisdom of all modes is empty.

Therefore, prajnaparamita can give rise to all Buddhas and can reveal the characteristics of the world.

Furthermore, Subhuti, prajnaparamita reveals that the world of the Buddha is inconceivable:

It reveals that the world of the five skandhas is inconceivable, and so forth through revealing that the world of the wisdom of all modes is inconceivable.

Furthermore, Subhuti, prajnaparamita reveals that the world of the Buddha is free from attachment:

It reveals that the world of the five skandhas is free from attachment, and so forth through revealing that the world of the wisdom of all modes is free from attachment.

Furthermore, Subhuti, prajnaparamita reveals that the world of the Buddha is quiescent and extinguished:

It reveals that the world of the five skandhas is quiescent and extinguished, and so forth through revealing that the world of the wisdom of all modes is quiescent and extinguished.

Furthermore, Subhuti, prajnaparamita reveals that the world of the Buddha is ultimately empty:

It reveals that the world of the five skandhas is ultimately empty, and so forth through revealing that the world of the wisdom of all modes is ultimately empty.

Furthermore, Subhuti, prajnaparamita reveals that the world of the Buddha is empty of inherent nature:

It reveals that the world of the five skandhas is empty of inherent nature, and so forth through revealing that the world of the wisdom of all modes is empty of inherent nature.

Furthermore, Subhuti, prajnaparamita reveals that the world of the Buddha is empty of nonexistence:

It reveals that the world of the five skandhas is empty of nonexistence, and so forth through revealing that the world of the wisdom of all modes is empty of nonexistence.

Furthermore, Subhuti, prajnaparamita reveals that the world of the Buddha is empty of existence:

It reveals that the world of the five skandhas is empty of existence, and so forth through revealing that the world of the wisdom of all modes is empty of existence.

Furthermore, Subhuti, prajnaparamita reveals that the world of the Buddha is empty of existence; it reveals that the world of the five skandhas is empty of existence, and so forth through revealing that the world of the wisdom of all modes is empty of existence.

Furthermore, Subhuti, prajnaparamita reveals that the world of the Buddha is empty of both nonexistence and existence:

It reveals that the world of the five skandhas is empty of both nonexistence and existence, and so forth through revealing that the world of the wisdom of all modes is empty of both nonexistence and existence.

Furthermore, Subhuti, prajnaparamita reveals that the world of the Buddha is solely empty:

It reveals that the world of the five skandhas is solely empty, and so forth through revealing that the world of the wisdom of all modes is solely empty.

Therefore, Subhuti, prajnaparamita can give rise to all Buddhas and can reveal the characteristics of the Buddha-world.

Furthermore, Subhuti, this profound prajnaparamita reveals the characteristic of the world, namely, the characteristic of not being born in this life or in a future life. Why is this? Because dharmas have no characteristic by which they could be born in this life or in a future life.”

Venerable Subhuti said, “Blessed One, this prajnaparamita has arisen for a great matter; it has arisen for an inconceivable matter; it has arisen for an inexpressible matter; it has arisen for an immeasurable matter; it has arisen for a peerless matter.”

The Buddha said to Venerable Subhuti, “So it is. Subhuti, this prajnaparamita has arisen for a great matter, for an inconceivable matter, for an inexpressible matter, for an unequalled and peerless matter, and for a peerless matter.

How has prajnaparamita arisen for a great matter?

Subhuti, the great matter of all Buddhas is to save all sentient beings and never abandon any sentient being.

How has prajnaparamita arisen for an inconceivable matter?

Subhuti, the inconceivable matter is the Buddha-Dharma, the Dharma of the Tathagata, the Dharma of the Self-Existent One, and the Dharma of the Omniscient One.

How has prajnaparamita arisen for an inexpressible matter?

Subhuti, it is an inexpressible matter because among all sentient beings no one can conceive of or describe the Dharma of the Buddha, the Dharma of the Tathagata, the Dharma of the Self-Existent One, or the Dharma of the Omniscient One.

How has prajnaparamita arisen for an immeasurable matter?

Subhuti, among all sentient beings no one can measure the Dharma of the Buddha, the Dharma of the Tathagata, the Dharma of the Self-Existent One, or the Dharma of the Omniscient One. Therefore, prajnaparamita has arisen for an immeasurable matter.

How has prajnaparamita arisen for an unequalled and peerless matter?

Subhuti, among all sentient beings no one can equal the Buddha, much less surpass him. Therefore, prajnaparamita has arisen for an unequalled and peerless matter.”

Venerable Subhuti said, “Blessed One, has prajnaparamita arisen only because the Dharma of the Buddha, the Dharma of the Tathagata, the Dharma of the Self-Existent One, and the Dharma of the Omniscient One are inconceivable, inexpressible, immeasurable, unequalled, and peerless?”

The Buddha said to Venerable Subhuti, “So it is. The Dharma of the Buddha, the Tathagata, the Self-Existent One, and the Omniscient One is inconceivable, inexpressible, immeasurable, unequalled, and peerless. Form, feeling, perception, volitional formations, and consciousness, and so forth through the wisdom of all modes, the nature of dharmas, and the characteristics of dharmas are likewise inconceivable, inexpressible, immeasurable, unequalled, and peerless. Herein, mind and mental factors are all unobtainable.

Furthermore, Subhuti, because form is unobtainable, and so forth through the wisdom of all modes being unobtainable, form, and so forth through the wisdom of all modes, are all inconceivable, inexpressible, immeasurable, unequalled, and peerless.

Venerable Subhuti said, “Blessed One, why is it that because form is unobtainable, form is inconceivable, and so forth through unequalled and peerless? And why is it that because the wisdom of all modes is unobtainable, the wisdom of all modes is inconceivable, and so forth through unequalled and peerless?”

The Buddha said to Venerable Subhuti, “Because no one can measure form, and so forth through no one being able to measure the wisdom of all modes, form is unobtainable, and so forth through the wisdom of all modes being unobtainable.

Why is this? Subhuti, because the characteristic of form is inconceivable, no one can measure it; and so forth through because the characteristic of form is unequalled and peerless, no one can measure it. Because the wisdom of all modes is inconceivable, no one can measure it; and so forth through because the wisdom of all modes is unequalled and peerless, no one can measure it.

Subhuti, what do you think? Within the inconceivable, and so forth through the unequalled and peerless, can anything be apprehended? Can form, feeling, perception, volitional formations, and consciousness, and so forth through the wisdom of all modes, be apprehended?”

“Blessed One, they cannot be apprehended!”

Therefore, Subhuti, all dharmas are inconceivable, and so forth, up to and including being unequaled and peerless.

Subhuti, this Buddha-Dharma is inconceivable, inexpressible, immeasurable, unequaled and peerless. This is called the inconceivability of the Buddha-Dharma, and so forth, up to being called unequaled and peerless.

Subhuti, the Buddha-Dharma is inconceivable because it transcends conception. The Buddha-Dharma is inexpressible because it transcends expression. The Buddha-Dharma is immeasurable because it transcends measurement. The Buddha-Dharma is unequaled and peerless because it transcends all equality and comparison.

Subhuti, for this reason, all dharmas are inconceivable, up to and including being unequaled and peerless.

Subhuti, “inconceivable” means that their meaning is inconceivable; “inexpressible” means that their meaning is inexpressible; “immeasurable” means that their meaning is immeasurable; and “unequaled and peerless” means that their meaning is unequaled and peerless.

Subhuti, this Dharma of all Buddhas is inconceivable, up to and including being unequaled and peerless.

It is inconceivable as empty space is inconceivable, inexpressible as empty space is inexpressible, immeasurable as empty space is immeasurable, and unequaled and peerless as empty space is unequaled and peerless.

Subhuti, this is called the Buddha-Dharma’s being inconceivable, up to and including being unequaled and peerless.

The Buddha-Dharma is thus boundless. No deva, human, or asura is able to fathom, calculate, or conceive it.”

When the Buddha expounded this chapter on the Buddha-Dharma’s being inconceivable, inexpressible, immeasurable, unequaled and peerless, five hundred bhiksus and twenty bhiksunis, because they did not grasp at any dharma, exhausted their afflictions, attained liberation of mind, and realized arhatship. Sixty thousand upasakas and thirty thousand upasikas, freed from dust and defilement, attained the pure Dharma eye. Twenty great bodhisattvas attained the patient acceptance of the non-arising of dharmas and would receive predictions of Buddhahood during this Auspicious Kalpa.