摩訶般若波羅蜜經

CHAPTER ON MĀRA’S SORROW

SIXTY-TWO

At that time, Śakra, Lord of the Devas, said: “World-Honored One! This prajnaparamita is extremely profound and difficult to perceive. It is free from recollection, conceptualization, and discrimination, because it is ultimately detached.

World-Honored One! Any beings who, upon hearing this prajnaparamita, are able to receive and uphold it, read and recite it, expound it, correctly recollect it, draw near to it, and practice in accordance with its teachings, without allowing other thoughts or mental factors to intervene until they attain unsurpassed perfect enlightenment—one should know that they have not come to this through meager merit.”

The Buddha said: “So it is. Kauśika! Those who hear this prajnaparamita and, ultimately, do not allow other thoughts or mental factors to intervene have not attained this through meager merit.

Kauśika! What do you think? Suppose all the beings in Jambudvipa perfected the ten wholesome courses of action, the four dhyanas, the four immeasurable minds, and the four formless concentrations. Suppose, moreover, that a good man or good woman receives and upholds prajnaparamita, reads and recites it, draws near to it, correctly recollects it, and practices in accordance with its teachings. The merit of this good man or good woman would surpass that of those beings by hundreds of thousands of myriads of kotis of times; no calculation, number, or analogy could equal it.”

Thereupon, a bhikshu said to Śakra, Lord of the Devas: “The merit of that good man or good woman who practices prajnaparamita surpasses even yours.”

Śakra, Lord of the Devas, said: “That good man or good woman surpasses me merely by first giving rise to the aspiration for enlightenment; how much more so by hearing this prajnaparamita, receiving and upholding it, reading and reciting it, correctly recollecting it, and practicing in accordance with its teachings.

That good man or good woman surpasses not only me but also all devas, humans, and asuras in the world. That person surpasses not only all devas, humans, and asuras in the world but also stream-enterers, once-returners, non-returners, arhats, and pratyekabuddhas. That person surpasses not only stream-enterers through pratyekabuddhas but also bodhisattvas who practice the five paramitas while remaining separated from prajnaparamita, as well as bodhisattvas who practice prajnaparamita without skillful means.

When that good man or good woman practices prajnaparamita in accordance with its teachings, the lineage of the Buddhas is not severed; that person constantly sees the Buddhas and soon approaches the place of enlightenment.

A great bodhisattva practices in this way because the bodhisattva wishes to rescue beings from drowning in the vast ocean.

A great bodhisattva trains in this way because the bodhisattva does not train in the disciplines of the śrāvakas or pratyekabuddhas.

When a great bodhisattva trains in this way, the Four Heavenly Kings come to the bodhisattva and say: ‘You should train diligently and swiftly. When you sit at the place of enlightenment and attain unsurpassed perfect enlightenment, just as the Buddhas of the past received the four bowls, we shall bring four bowls and present them to you.’ The other devas, up to and including Maheśvara Deva, will also make offerings. The Buddhas of the ten directions will also constantly protect and keep this great bodhisattva in mind.

This bodhisattva will escape all the calamities, hardships, and sufferings of the world and will also be free from the four hundred and four kinds of worldly illnesses.

By practicing prajnaparamita, this great bodhisattva acquires such merit in the present life.”

Ānanda thought: “Does Śakra, Lord of the Devas, say this through his own power, or through the spiritual power of the Buddha?”

Knowing Ānanda’s thought, Śakra, Lord of the Devas, said: “Everything I have just said was spoken entirely through the spiritual power of the Buddha.”

The Buddha told Ānanda: “It is exactly as Śakra, Lord of the Devas, has said; it was all through the majestic spiritual power of the Buddha.

Ānanda! When a great bodhisattva trains in this profound prajnaparamita, all the evil Māras throughout the great trichiliocosm become doubtful, wondering: ‘Will this bodhisattva attain unsurpassed perfect enlightenment, or will the bodhisattva realize the limit of reality midway and fall into the level of a śrāvaka or pratyekabuddha?’

Moreover, Ānanda! If a great bodhisattva does not depart from prajnaparamita, the evil Māras suffer intense sorrow, as though a sharp arrow had pierced their hearts. The evil Māras then cause great fiery winds to arise on all four sides, wishing to make the bodhisattva fearful and indolent, even to the point of producing a single distracted thought regarding the knowledge of all modes.”

“World-Honored One! Are all bodhisattvas disturbed by evil Māras, or are some not disturbed?”

“Ānanda! Some are disturbed, while others are not.”

“World-Honored One! Which bodhisattvas are disturbed by evil Māras?”

“Ānanda! There are bodhisattvas who, in former lives, heard prajnaparamita but did not believe or understand it. Such bodhisattvas are disturbed by Māra.

Moreover, Ānanda! Upon hearing prajnaparamita, a bodhisattva may entertain doubts: ‘Does prajnaparamita truly exist, or does it truly not exist?’ Such a bodhisattva is disturbed by Māra.

Moreover, Ānanda! There are bodhisattvas who remain far from good spiritual friends and do not hear prajnaparamita. Because they do not hear it, they do not perceive it; because they do not inquire, they do not know: ‘How should prajnaparamita be practiced? How should prajnaparamita be cultivated?’ Such bodhisattvas can be disturbed by evil Māras.

Moreover, Ānanda! If a bodhisattva abandons prajnaparamita in order to adopt other teachings, that bodhisattva is disturbed by evil Māras. The evil Māras think: ‘These people will become our companions and followers and will fulfill our wishes.’ Such bodhisattvas themselves fall into the two vehicles and also cause others to fall into the two vehicles.

Moreover, Ānanda! When prajnaparamita is being taught, a great bodhisattva may say to others: ‘Even I cannot fully penetrate this profound prajnaparamita; why should you listen to and study it?’ Such a bodhisattva can be disturbed by evil Māras.

Moreover, Ānanda! If a bodhisattva disparages another bodhisattva, saying: ‘I practice prajnaparamita and the practice of remote solitude, while you possess no such merit,’ the evil Māras become exceedingly delighted and exultant. If a bodhisattva, proud of personal fame, status, and numerous followers, disparages other good bodhisattvas, that bodhisattva does not truly possess the qualities of non-retrogression. Because those qualities are not genuine, afflictions arise. Craving only empty fame, that bodhisattva disparages others and cannot abide within the Dharma being practiced. The evil Māras think: ‘Now our domain and palaces will not be empty, and the three evil destinies will become increasingly populated.’

The evil Māras then lend their power to that bodhisattva, causing others to believe the bodhisattva’s words.

Because they believe those words, they accept and cultivate the scriptures taught by that bodhisattva. As they cultivate those scriptures, their fetters multiply. Because their minds are inverted, they commit offenses through the three kinds of karma—body, speech, and mind—and all undergo evil retribution. Consequently, the three evil destinies become increasingly populated, and Māra’s palaces and retinues grow ever more numerous. Seeing such benefit, the evil Māras become delighted and exultant.

Ānanda! If a person practicing the bodhisattva path quarrels with a person seeking the śrāvaka vehicle, the evil Māras see this and think: ‘They are moving far away from the knowledge of all modes.’

If bodhisattvas quarrel, become angry, and revile one another, the evil Māras rejoice greatly, saying: ‘Both are moving far away from the knowledge of all modes.’

Ānanda! If a bodhisattva who has not yet received a prediction of buddhahood maliciously quarrels with and reviles a bodhisattva who has received such a prediction, then, according to the number of thoughts thus produced, that bodhisattva must pass through a corresponding number of kalpas. If the bodhisattva does not abandon the knowledge of all modes, only after that number of kalpas will the bodhisattva again undertake the great adornment.

“World-Honored One! During the passage of that many kalpas resulting from such malicious thoughts, can the offense be removed midway?”

“Ānanda! Although I teach that those seeking the bodhisattva path and those seeking the śrāvaka vehicle may be released from their offenses, if a person seeking the bodhisattva path becomes angry, quarrels, reviles, harbors resentment, does not repent, and does not relinquish the fault, I do not say that such a person can be released from the offense. That person will certainly have to undergo that number of kalpas. If the person does not abandon the knowledge of all modes, only afterward will that person again undertake the great adornment.”

If that bodhisattva reproaches himself, saying: “I have committed a grave fault. I shall humble myself beneath all sentient beings, and in this life and future lives I shall bring them into harmony. I shall allow all sentient beings to tread upon me as upon a bridge or a ferry, and I shall be as one deaf and mute. Why did I revile another? I must not destroy the aspiration for unsurpassed bodhi. I must liberate all these suffering sentient beings; why, then, should I become angry with them?”

“Blessed One, how should bodhisattvas dwell together with other bodhisattvas?”

“Ananda, when dwelling together, bodhisattvas should regard one another as Buddhas. Why is this? A bodhisattva should reflect: ‘This bodhisattva is my companion aboard the same vessel, studying together with me the six paramitas until we attain knowledge of all modes.’

“If that bodhisattva practices in a mixed manner and departs from the aspiration for knowledge of all modes, I should not learn to act in that way.

“A bodhisattva who trains in this way is called a fellow student.”

CHAPTER: EQUAL TRAINING

SIXTY-THREE

Subhuti said: “Blessed One, what are the equal dharmas of a great bodhisattva in which a bodhisattva should train?”

“Subhuti, inner emptiness through the emptiness of nonexistence and existence are the equal dharmas of a bodhisattva.

“Form and the characteristic of form are empty; feeling, perception, formations, and consciousness, and the characteristics of feeling, perception, formations, and consciousness, are empty; and so forth, up to the characteristic of unsurpassed bodhi, which is empty. These are the equal dharmas of a bodhisattva.

“These are called the equal dharmas of a great bodhisattva. Abiding in these equal dharmas, a great bodhisattva attains unsurpassed bodhi.”

“Blessed One, does a great bodhisattva train for the exhaustion of form, the detachment from form, the cessation of form, and the non-arising of form, and is that training in knowledge of all modes? And so forth, does the bodhisattva train for the exhaustion, detachment, cessation, and non-arising of the four foundations of mindfulness through the unique qualities of a Buddha, and is that training in knowledge of all modes?”

“Subhuti, what do you think? Does the suchness of form, and so forth up to the suchness of unsurpassed bodhi and the suchness of a Buddha, undergo exhaustion, cessation, or severance?”

“Blessed One, it does not.”

“Subhuti, when a great bodhisattva trains in suchness, that is training in knowledge of all modes. Without realizing, extinguishing, or severing suchness, training in this way is a great bodhisattva’s training in knowledge of all modes.

“Subhuti, when a great bodhisattva trains in this way, the bodhisattva trains in the six paramitas and trains in the four foundations of mindfulness through the unique qualities of a Buddha. Training in the four foundations of mindfulness through the unique qualities of a Buddha is training in knowledge of all modes.

“Subhuti, training in this way reaches the utmost limit of all fields of training. Mara and the maras of the heavenly realms cannot disrupt it. One who trains in this way does not attain the stage of non-retrogression. Training in this way is training in the path practiced by the Buddhas. Training in this way is to receive the protection of the Dharma, to train in great loving-kindness and great compassion, to purify Buddha lands, and to bring sentient beings to fulfillment.

“Subhuti, training in this way is training in the three turnings and twelve aspects of the Dharma wheel. Training in this way is training to liberate sentient beings. Training in this way is training not to sever the lineage of the Buddhas. Training in this way is training to open the gate of amrita. Training in this way is training with the wish to reveal the unconditioned nature.

“Subhuti, inferior persons cannot train in this way. Those who train in this way do so because they wish to rescue sentient beings submerged in birth and death.

“Those who train in this way will never fall into the hells or be born as hungry ghosts or animals. They will never be born in border regions or into a Chandala household. They will never suffer from deafness, blindness, muteness, or lameness. Their faculties will be complete and their families and retinues well established. They will never be solitary or destitute.

“Those who train in this way will never kill living beings, and so forth up to never holding wrong views.

“Those who train in this way do not sustain themselves through wrong livelihood and do not associate with evil persons or those who break the precepts.

“Because of the power of skillful means, those who train in this way are not born in the Heaven of Long Life. What is the power of skillful means? It is as stated in the prajnaparamita: Through the power of skillful means, a great bodhisattva enters the four dhyanas, the four immeasurable states of mind, and the four formless absorptions, yet does not follow the mind of dhyana and absorption so as to take birth there.

“Subhuti, a bodhisattva who trains in this way attains purity with regard to all dharmas—namely, purity from the mind of a sravaka and the mind of a pratyekabuddha.”

“Blessed One, since all dharmas are originally pure in nature, why does the Buddha teach that a bodhisattva attains purity with regard to all dharmas?”

“Subhuti, it is just so. All dharmas are originally pure in nature. If, with regard to these dharmas, a great bodhisattva’s mind penetrates them without confusion, that itself is prajnaparamita.

“All ordinary beings neither know nor see dharmas as they truly are.

“For the sake of those sentient beings, a great bodhisattva practices the dana paramita through the prajnaparamita and practices the four foundations of mindfulness through knowledge of all modes.

“Subhuti, by training in this way, a bodhisattva attains the ten powers and the four fearlessnesses with regard to all dharmas. The bodhisattva trains in this way in order to know the inclinations of the minds of all sentient beings.

“It is like the earth, where only a few places produce gold, silver, and precious jewels.

“Likewise, among sentient beings, only a few are able to train in prajnaparamita, while most fall into the paths of sravakas and pratyekabuddhas.

“It is like human society, where few people create the karma of a wheel-turning sage king, while many create the karma of lesser kings.

“Likewise, only a few sentient beings practice prajnaparamita in quest of knowledge of all modes, while most train in the path of the sravaka or the path of the pratyekabuddha.

“Subhuti, among the bodhisattvas who have aroused the aspiration for unsurpassed bodhi, few practice correctly in accordance with the teaching, while most fall to the stages of sravakas or pratyekabuddhas. Many bodhisattvas practice prajnaparamita without the power of skillful means, and only a few abide at the stage of non-retrogression.

“Subhuti, therefore, a great bodhisattva who wishes to abide at the stage of non-retrogression and to be numbered among the non-retrogressing must train in this profound prajnaparamita.

“Furthermore, Subhuti, while training in prajnaparamita, a great bodhisattva does not give rise to greed, anger, delusion, indolence, distraction, or the breaking of precepts. The bodhisattva does not give rise to any other faulty states of mind, does not give rise to a mind that grasps the characteristic of form, and does not give rise to a mind that grasps the characteristics of the four foundations of mindfulness through unsurpassed bodhi.

“Why is this? When a great bodhisattva practices this prajnaparamita, there is no dharma that can be apprehended.

“Because there is no dharma that can be apprehended, the bodhisattva does not give rise to a mind that grasps characteristics.

“Subhuti, when a great bodhisattva trains in profound prajnaparamita in this way, the bodhisattva encompasses all the paramitas, causes them to increase, and all the paramitas follow along. This is because this profound prajnaparamita is the entrance to all the paramitas.

“It is like the view of a self, which encompasses all sixty-two views.

“Likewise, this prajnaparamita encompasses all the paramitas.

“It is like a dead person: because the faculty of life has ceased, all the other faculties also cease with it.

“Likewise, when a great bodhisattva practices this profound prajnaparamita, all the paramitas follow along.

“Subhuti, a great bodhisattva who wishes to bring all the paramitas to ultimate perfection must train in this profound prajnaparamita.

“A great bodhisattva who trains in this profound prajnaparamita rises above all sentient beings.

“Subhuti, are the sentient beings in the great trichiliocosm numerous?”

“Blessed One, the sentient beings in Jambudvipa alone are exceedingly numerous; how much more so those in the great trichiliocosm!”

“Subhuti, suppose that all the sentient beings in the great trichiliocosm simultaneously attained human bodies and all realized unsurpassed bodhi. If a bodhisattva were to make offerings of clothing, food and drink, bedding, and medicines to that many Buddhas, would the merit gained through those offerings be great?”

“Blessed One, it would be exceedingly great, exceedingly great.”

“Subhuti, that merit would not equal the merit of a good man or good woman who trains in prajnaparamita, correctly recollects it, and practices in accordance with the teaching.”

Why is this so? Because prajnaparamita possesses the power to enable a great bodhisattva to attain unsurpassed, perfect enlightenment.

Therefore, Subhuti, a great bodhisattva who wishes to rise above all sentient beings must study prajnaparamita. One who wishes to become a refuge for sentient beings who have no refuge, a reliance for sentient beings who have no reliance, to establish the ultimate path for sentient beings who have no ultimate path, to become clear eyes for the blind, to attain the merits of a Buddha, to engage freely in a Buddha’s spiritual play, to utter a Buddha’s lion’s roar, to sound a Buddha’s bell, beat a Buddha’s drum, blow a Buddha’s conch, ascend a Buddha’s lofty seat and teach the Dharma, and dispel the doubts of all sentient beings must study profound prajnaparamita.

Subhuti, if a great bodhisattva studies profound prajnaparamita, there is no wholesome merit that he will fail to attain.

“Blessed One, will that great bodhisattva also attain the merits of the shravakas and pratyekabuddhas?”

“Subhuti, he can attain them all, but he does not abide in them. Having examined them with wisdom, he immediately passes beyond them and enters the bodhisattva stage.

“A great bodhisattva who studies in this way draws near to knowledge of all modes and swiftly attains unsurpassed, perfect enlightenment.

“A great bodhisattva who studies in this way becomes a field of merit for all devas, humans, and asuras in the world.

“Studying in this way, the great bodhisattva rises above the stages of the shravakas and pratyekabuddhas and swiftly draws near to knowledge of all modes.

“Subhuti, you should know that a great bodhisattva who studies profound prajnaparamita in this way is an irreversible bodhisattva. He swiftly draws near to knowledge of all modes, leaves the shravakas and pratyekabuddhas far behind, and approaches unsurpassed, perfect enlightenment.

“Subhuti, while practicing prajnaparamita, if this great bodhisattva thinks, ‘This is prajnaparamita, and through this prajnaparamita I shall attain knowledge of all modes,’ then a bodhisattva who entertains such a thought is not said to practice prajnaparamita.

“If, while practicing prajnaparamita, a bodhisattva does not think, ‘This is prajnaparamita; this is one who possesses prajnaparamita; this is the Dharma of prajnaparamita; this is one who practices prajnaparamita and attains unsurpassed, perfect enlightenment,’ then a bodhisattva who does not entertain such thoughts is said to practice prajnaparamita.

“Subhuti, if a bodhisattva thinks, ‘There is no such prajnaparamita, no one who possesses such prajnaparamita, and no one who, by practicing prajnaparamita, attains unsurpassed, perfect enlightenment,’ why is this so? Because the suchness, Dharma-nature, and reality-limit of all dharmas eternally abide. To practice in this way is the great bodhisattva’s practice of prajnaparamita.”

CHAPTER ON REJOICING

SIXTY-FOUR

At that time, Shakra, Lord of the Devas, thought: “When a great bodhisattva practices prajnaparamita, dhyana paramita, virya paramita, kshanti paramita, shila paramita, dana paramita, and so forth up to the eighteen unique qualities, he rises above all sentient beings, how much more so when he attains unsurpassed, perfect enlightenment.

“Among the classes of human beings, any sentient being who hears of this knowledge of all modes and believes and understands it gains wholesome benefit; among living beings, he surpasses all others. How much more is this true of one who arouses the aspiration for unsurpassed, perfect enlightenment. Such a sentient being who is able to arouse the aspiration for unsurpassed, perfect enlightenment should be admired by all other sentient beings.”

Shakra, Lord of the Devas, scattered heavenly mandara flowers over the Buddha and proclaimed: “Through this merit, may anyone who arouses the aspiration for unsurpassed, perfect enlightenment become fully endowed with the Buddha-Dharma, knowledge of all modes, and the spontaneously arisen qualities; and may anyone who seeks the shravaka path become fully endowed with the qualities of a shravaka.

“Blessed One, if a bodhisattva arouses the aspiration for unsurpassed, perfect enlightenment, I shall never give rise to even a single thought wishing that he might regress. Nor shall I give rise to even a single thought that would cause him to regress and fall into the stages of a shravaka or pratyekabuddha.

“Blessed One, I pray that bodhisattvas may advance with ever greater diligence toward unsurpassed, perfect enlightenment. Seeing sentient beings undergoing many sufferings and afflictions within birth and death, they wish to benefit and bring happiness to the entire world, including devas, humans, and asuras. With that aspiration, they make this vow: ‘Having crossed over myself, I shall also bring across those who have not yet crossed over. Having liberated myself, I shall also liberate those who have not yet been liberated. Having attained peace and security, I shall also establish in peace and security those who have not yet attained them. Having attained nirvana, I shall also lead those who have not yet attained nirvana to attain it.’

“Blessed One, how much merit is gained by a good man or good woman who rejoices in the merit of a bodhisattva who has newly aroused the aspiration? How much merit is gained by one who rejoices in the merit of a bodhisattva who aroused the aspiration long ago? How much merit is gained by one who rejoices in the merit of a bodhisattva bound to only one more birth?”

The Buddha said: “Kaushika, the weight of the lands of a four-continent world could be measured with a scale, but the merit of this rejoicing cannot be measured. The weight of the lands of a great trichiliocosm could be measured with a scale, but the merit of this rejoicing cannot be measured.

“Furthermore, Kaushika, if a great trichiliocosm were filled with ocean water, and a single strand of hair were split into one hundred parts, the number of drops of ocean water taken up with one part of that hair could be known, but the merit of this rejoicing cannot be counted or known.”

Shakra, Lord of the Devas, said: “Blessed One, any sentient beings whose minds do not rejoice in unsurpassed, perfect enlightenment are all members of Mara’s retinue. Those whose minds do not rejoice are born from the realm of Mara. Why is this so? Because those who give rise to a mind of rejoicing take birth in order to destroy Mara’s domain. Therefore, those who wish to cherish and honor the Three Jewels should give rise to a mind of rejoicing and then dedicate it to unsurpassed, perfect enlightenment, because it is neither of one characteristic nor of two characteristics.”

The Buddha said: “So it is. Kaushika, anyone who thus rejoices in the bodhisattvas’ merit and dedicates it will always encounter the Buddhas. That person will never see unpleasant forms, never hear unpleasant sounds, never smell unpleasant odors, never taste unpleasant flavors, never touch unpleasant objects, never follow unwholesome thoughts, and never be separated from the Buddhas. That person will be born from one Buddha-land into another Buddha-land, always remain close to the Buddhas, and plant roots of virtue.

“Why is this so? Because that person rejoices in the immeasurable and innumerable roots of virtue of bodhisattvas who have newly aroused the aspiration, of bodhisattvas from the second bhumi through the tenth bhumi, and of great bodhisattvas bound to only one more birth, and dedicates them to unsurpassed, perfect enlightenment. Through the causes and conditions of these roots of virtue, that person swiftly draws near to unsurpassed, perfect enlightenment.

“After these bodhisattvas attain unsurpassed, perfect enlightenment, they liberate immeasurable, boundless, and innumerable sentient beings.

“Therefore, Kaushika, good men and good women should rejoice in the roots of virtue of bodhisattvas who have newly aroused the aspiration and dedicate them to unsurpassed, perfect enlightenment, with neither mind nor apart from mind.”

Subhuti said: “Blessed One, since that mind is like an illusion, how can it attain unsurpassed, perfect enlightenment?”

“Subhuti, do you see that mind which is like an illusion?”

“Blessed One, no. I see neither illusion nor a mind like an illusion.”

“Subhuti, if there is neither illusion nor a mind like an illusion, do you see that mind?”

“Blessed One, no.”

“Subhuti, apart from illusion and apart from the mind like an illusion, do you see any dharma that attains unsurpassed, perfect enlightenment?”

“Blessed One, no. I do not see any dharma apart from illusion and apart from the mind like an illusion that attains unsurpassed, perfect enlightenment.

“Blessed One, I also do not see any dharmas of which it can be said that they exist or do not exist. Because the characteristics of dharmas are ultimately transcendent, they fall neither into existence nor into nonexistence.

“If a dharma is ultimately transcendent, it cannot attain unsurpassed, perfect enlightenment.”

The Dharma of non-possession also cannot attain unsurpassed, complete enlightenment. Why? Because all dharmas are without possession; within them there is no one who is defiled and no one who is purified.

Therefore, prajnaparamita is ultimately detached; dhyana paramita, vigor paramita, patience paramita, vigor paramita, patience paramita, precepts paramita, and generosity paramita are all ultimately detached; even unsurpassed, complete enlightenment is ultimately detached.

If a dharma is ultimately detached, it should neither be cultivated nor destroyed. When practicing prajnaparamita, there is also no dharma that can be attained, because it is ultimately detached.

“Blessed One! If prajnaparamita is ultimately detached, how can unsurpassed, complete enlightenment be attained through prajnaparamita? Unsurpassed, complete enlightenment is also ultimately detached. Between these two kinds of ultimate detachment, how can there be anything that is attained?”

The Buddha declared: “Excellent! Excellent! Prajnaparamita is ultimately detached; dhyana, vigor, patience, precepts, and generosity paramitas are all ultimately detached; even the knowledge of all modes is ultimately detached.

“Subhuti! Because prajnaparamita is ultimately detached, and even the knowledge of all modes is ultimately detached, unsurpassed, complete enlightenment can therefore be attained.

“Subhuti! If they were not ultimately detached, they would not be called dhyana, vigor, patience, precepts, and generosity paramitas, nor would it be called the knowledge of all modes.

“Subhuti! If it is prajnaparamita, it is ultimately detached; even the knowledge of all modes is ultimately detached. Therefore, it is not the case that unsurpassed, complete enlightenment is attained without relying upon prajnaparamita. Nor is detachment attained through detachment. Yet unsurpassed, complete enlightenment does not arise because of prajnaparamita.”

– “Blessed One! The meaning of the course practiced by great bodhisattvas is truly exceedingly profound.”

– “So it is. Subhuti! The meaning of the course practiced by great bodhisattvas is exceedingly profound.

“Subhuti! Great bodhisattvas are able to do what is difficult to do: they practice the profound meaning without realizing the stages of the sravaka or pratyekabuddha.”

– “Blessed One! According to my understanding of the meaning taught by the Buddha, the course practiced by great bodhisattvas is not difficult. Why? Because great bodhisattvas do not apprehend that profound meaning as something to be realized, nor do they apprehend prajnaparamita as something to be realized, nor is there anyone who realizes it.

“Blessed One! If all dharmas are unobtainable, what meanings can be realized? What is the prajnaparamita that realizes them? Who is the person who realizes them and, having realized them, attains unsurpassed, complete enlightenment?

“Blessed One! If, upon hearing this Dharma, a great bodhisattva’s mind is neither alarmed, afraid, nor confused, this is called practicing prajnaparamita.

“When practicing prajnaparamita, a great bodhisattva does not see himself practicing prajnaparamita, does not see prajnaparamita, and does not see himself as one who will attain unsurpassed, complete enlightenment.

“Why? Because while practicing prajnaparamita, a great bodhisattva does not think: ‘The sravakas and pratyekabuddhas are far from me, while the knowledge of all modes is near to me.’

“Blessed One! Just as space does not think that any dharma is far from it or near to it, because space is free from discrimination,

“so too, a great bodhisattva practicing prajnaparamita does not think: ‘The stages of the sravaka and pratyekabuddha are far from me, while the knowledge of all modes is near to me,’ because within prajnaparamita there is no discrimination.

“Blessed One! Just as an illusory person does not think, ‘The illusionist is near to me, while the spectators are far from me,’ because the illusory person is free from discrimination,

“so too, a great bodhisattva practicing prajnaparamita does not conceive of near or far, because there is no discrimination.

“Blessed One! Just as an image in a mirror does not think, ‘The form upon which I depend is near to me, while other things are far from me,’ because the image is free from discrimination,

“so too, a great bodhisattva practicing prajnaparamita does not conceive of near or far, because there is no discrimination.

“Blessed One! Just as the Buddha has neither affection nor hatred, so too, a great bodhisattva practicing prajnaparamita has neither affection nor hatred, because within prajnaparamita there is neither affection nor hatred.

“Blessed One! Just as all discrimination, perception, and thought have ceased in the Buddha, so too, in a great bodhisattva practicing prajnaparamita, all discrimination, perception, and thought also cease, because of ultimate emptiness.

“Blessed One! It is like a magically created person manifested by the Buddha. That magically created person does not think, ‘The stages of the sravaka and pratyekabuddha are far from me, while unsurpassed, complete enlightenment is near to me,’ because that magically created person is free from discrimination.

“So too, a great bodhisattva practicing prajnaparamita does not think, ‘The sravakas and pratyekabuddhas are far from me, while unsurpassed, complete enlightenment is near to me.’

“Blessed One! Just as a person performs a magical transformation because there is something to be done, and the magically transformed phenomenon is free from discrimination,

“so too, prajnaparamita is cultivated because there is something to be done. That task is accomplished, yet prajnaparamita has no discrimination.

“Blessed One! Just as craftsmen, because they have work to perform, master and apprentice fashion wooden people or wooden elephants, horses, oxen, and goats, and those wooden figures can perform tasks yet are free from discrimination,

“so too, because there is something to be done through prajnaparamita, it is said that the task is accomplished; nevertheless, prajnaparamita is free from discrimination.”

Sariputra asked Subhuti: “Is only prajnaparamita free from discrimination, or are the other five paramitas also free from discrimination?”

Subhuti said: “The other five paramitas are likewise all free from discrimination.”

Sariputra asked Subhuti: “Form is free from discrimination; feeling, perception, formations, and consciousness are free from discrimination; the twelve ayatanas and eighteen dhatus are free from discrimination; the four dhyanas, four immeasurable minds, four formless concentrations, the four foundations of mindfulness through to the Noble Eightfold Path, emptiness, signlessness, wishlessness, the ten powers of knowledge, four fearlessnesses, four unobstructed knowledges, great loving-kindness and great compassion, the eighteen unique qualities, unsurpassed, complete enlightenment, and the unconditioned nature are all likewise free from discrimination.

“Venerable Subhuti! If all dharmas, from form through to the unconditioned nature, are free from discrimination, how can the six paths of birth and death be distinguished: the hell beings, hungry ghosts, animals, devas, humans, and asuras? How can one distinguish stream-enterers, once-returners, non-returners, arhats, pratyekabuddhas, and Buddhas?”

Subhuti said: “Because of the causes and conditions of beings’ delusion, they create karma through body, speech, and mind, and in accordance with their former karma they assume bodies within the six paths: bodies of hell beings, hungry ghosts, animals, asuras, humans, and devas.

“As you have asked, how can stream-enterers through to Buddhas be distinguished?

“Venerable Sariputra! A stream-enterer exists precisely without discrimination. The fruit of stream-entry also exists without discrimination. Even a Buddha and the fruit of Buddhahood likewise exist without discrimination.

“Venerable Sariputra! The Buddhas of the past were also free from discrimination and came to be through the cessation of discrimination.

“Venerable Sariputra! Therefore, you should know that all dharmas are without discrimination because they possess the character of indestructibility, suchness, the Dharma-nature, and the reality-limit.

“Venerable Sariputra! Therefore, a great bodhisattva should practice prajnaparamita free from discrimination. Having practiced prajnaparamita free from discrimination, one attains unsurpassed, complete enlightenment free from discrimination.”

CHAPTER ON SPACE

SIXTY-FIVE

Sariputra asked: “Venerable Subhuti! When a great bodhisattva practices prajnaparamita, does he practice a true Dharma or an unreal Dharma?”

Subhuti said: “Venerable Sariputra! When a great bodhisattva practices prajnaparamita, he practices an unreal Dharma. Why? Because this prajnaparamita is unreal, and even the knowledge of all modes is unreal.”

The great bodhisattva who practices prajnaparamita cannot apprehend anything unreal, much less anything real. Even in practicing the dharma of all-knowledge, the bodhisattva cannot apprehend anything unreal, much less anything real.”

At that time, the devas of the Desire Realm and the Form Realm thought: If good men or good women bring forth the aspiration for unsurpassed bodhi and practice in accordance with the meaning taught in prajnaparamita, yet do not realize the reality-limit within the dharma of equality and do not fall into the stages of the shravakas or pratyekabuddhas, such persons are worthy of reverence.

Subhuti said to the devas: “For great bodhisattvas not to realize the stages of the shravakas or pratyekabuddhas within the dharma of equality is not difficult.

“Great bodhisattvas don the great armor and declare, ‘I shall liberate immeasurable, boundless, innumerable sentient beings.’ Knowing that sentient beings are ultimately unfindable, yet still liberating sentient beings—this is what is difficult.

“Sons of devas! Great bodhisattvas who bring forth the aspiration for unsurpassed bodhi make this vow: ‘I shall liberate all sentient beings.’

“Yet sentient beings are truly unfindable. For such persons to wish to liberate sentient beings is like wishing to liberate empty space.

“Why? Because empty space is detached, one should know that sentient beings are likewise detached. Because empty space is empty, one should know that sentient beings are likewise empty. Because empty space is not solid, one should know that sentient beings are likewise not solid. Because empty space is false and deceptive, one should know that sentient beings are likewise false and deceptive.

“Sons of devas! Therefore, you should know that what great bodhisattvas undertake is difficult. For the benefit of sentient beings who cannot be apprehended, they don the great armor. These bodhisattvas make solemn vows for the sake of sentient beings; this is like wishing to contend with empty space.

“Having made these solemn vows, these bodhisattvas still do not perceive any sentient beings for whose sake such vows were made.

“Why? Because sentient beings are detached, one should know that vows are likewise detached. Because sentient beings are false and deceptive, one should know that vows are likewise false and deceptive.

“If great bodhisattvas hear such a Dharma and their minds are neither frightened nor confused, one should know that they are great bodhisattvas who practice prajnaparamita.

“Why? The detachment of form is itself the detachment of sentient beings; the detachment of feeling, perception, formations, and consciousness is itself the detachment of sentient beings. The detachment of form is itself the detachment of the six paramitas; the detachment of feeling, perception, formations, and consciousness is itself the detachment of the six paramitas. So it is, up to the detachment of all-knowledge, which is itself the detachment of the six paramitas.

“If, upon hearing that all dharmas have the characteristic of detachment, they are neither alarmed, frightened, nor confused, one should know that these are great bodhisattvas whose minds are not confused within prajnaparamita.”

The Buddha said to Subhuti: “For what reason are the minds of great bodhisattvas not confused within prajnaparamita?”

“World-Honored One! Because of such causes and conditions, the minds of great bodhisattvas are not confused within prajnaparamita. In these bodhisattvas, there is no one who is confused, no confusion, and no place of confusion, because none of these dharmas can be apprehended.

“World-Honored One! If great bodhisattvas hear such a Dharma and their minds are neither frightened nor confused, one should know that they are bodhisattvas who practice prajnaparamita. Why? Because the person, the matter, and the place are all unfindable.

“When great bodhisattvas practice prajnaparamita in this way, the devas, Shakra, King of the Devas, Brahma kings, and the devas and celestial lords of the worlds should all pay homage to them.”

The Buddha declared: “Not only should those sons of devas pay homage to these bodhisattvas; devas of still higher realms, such as the Devas of Radiant Sound, the Devas of Pervasive Purity, the Devas of Abundant Fruit, and the Devas of the Pure Abodes, should all pay homage to them.

“Subhuti! The Buddhas presently abiding throughout the ten directions also protect and keep in mind those great bodhisattvas who practice prajnaparamita. You should know that these bodhisattvas are like Buddhas.

“Subhuti! Suppose that all the sentient beings in world systems as numerous as the sands of the Ganges became maras, and each of those maras in turn conjured maras as numerous as the sands of the Ganges. All those multitudes of maras would still be unable to hinder great bodhisattvas who practice prajnaparamita.

“Subhuti! When great bodhisattvas accomplish the following two dharmas, maras cannot harm them: first, contemplating that all dharmas are empty; second, never abandoning any sentient being. When bodhisattvas accomplish these two dharmas, maras cannot harm them.

“There are two further dharmas which, when accomplished by great bodhisattvas, prevent maras from harming them: first, acting in accordance with their words; second, being protected and kept in mind by the Buddhas.

“Subhuti! When great bodhisattvas practice in this way, the devas come to them, draw near, inquire after them, encourage them, and comfort them, saying: ‘Before long, you will attain unsurpassed bodhi. You should always practice emptiness, signlessness, and wishlessness. Why? Because by practicing these practices, you protect sentient beings who have no protector; you become a refuge for sentient beings who have no refuge; you rescue sentient beings who have no rescuer; you become the ultimate path for sentient beings who have no ultimate path; you become a haven for sentient beings who have no haven, an island for sentient beings who have no island, a light for those in darkness, and clear eyes for the blind.’

“Why? When great bodhisattvas practice prajnaparamita, the unsurpassed and innumerable Buddhas presently abiding throughout the ten directions, while teaching the Dharma amid great assemblies, all praise and proclaim the names of those great bodhisattvas, saying: ‘That great bodhisattva has accomplished the merit of prajnaparamita.’

“Subhuti! Just as when I teach the Dharma, I praise the bodhisattvas Jewel Mark and Shikhin.

“There are also great bodhisattvas in the land of the Buddha Akshobhya who practice prajnaparamita and purely cultivate the brahma conduct. I likewise praise the names of those bodhisattvas.

“Subhuti! It is also so when the Buddhas presently abiding in the east teach the Dharma. If there are great bodhisattvas there who practice prajnaparamita and purely cultivate the brahma conduct, I also rejoice in and praise those bodhisattvas. It is likewise so in the other nine directions.

“There are also bodhisattvas who, from the time they first bring forth the aspiration, wish to perfect the Buddha path until they attain all-knowledge. When the Buddhas teach the Dharma, they also rejoice in and praise those bodhisattvas. Why? Because what great bodhisattvas undertake is extremely difficult: they perform practices that ensure the lineage of the Buddhas is never cut off.”

Subhuti asked: “World-Honored One! Which bodhisattvas do the Buddhas themselves praise and extol when teaching the Dharma?”

“Subhuti! When the Buddhas teach the Dharma, they themselves praise and extol irreversible bodhisattvas.”

“World-Honored One! Which irreversible bodhisattvas receive the Buddhas’ praise?”

“Subhuti! Just as the Buddha Akshobhya practiced and trained when he was a bodhisattva, so too do these bodhisattvas train. When the Buddhas teach the Dharma, they rejoice in and praise these irreversible bodhisattvas.

“Furthermore, Subhuti! There are bodhisattvas who practice prajnaparamita and believe in and understand that all dharmas are unborn, though they have not yet attained the patient acceptance of the non-arising of dharmas; who believe in and understand that all dharmas are empty, though they have not yet attained the patient acceptance of the non-arising of dharmas; and who believe in and understand that all dharmas are false, deceptive, unreal, nonexistent, and insubstantial, though they have not yet attained the patient acceptance of the non-arising of dharmas.

“Subhuti! When the Buddhas teach the Dharma, they rejoice in and praise such great bodhisattvas and proclaim their names.

“Subhuti! Any great bodhisattvas whom the Buddhas themselves rejoice in and praise while teaching the Dharma will eliminate and transcend the stages of the shravakas and pratyekabuddhas and will receive a prediction of unsurpassed bodhi.

“Subhuti! Any great bodhisattvas whom the Buddhas themselves rejoice in and praise while teaching the Dharma will come to abide on the stage of irreversibility. Having attained that abiding, they will attain all-knowledge.

“Furthermore, Subhuti! When great bodhisattvas hear this profound prajnaparamita, their minds are keen and clear, without doubt, and they think: ‘It is exactly as the Buddha has taught.’

“Those great bodhisattvas have also extensively heard this prajnaparamita from the Buddha Akshobhya and the bodhisattvas there, and they believe in and understand it. Having believed in and understood it, they practice in accordance with what the Buddha has taught and will come to abide on the stage of irreversibility.”

“Subhuti! Merely hearing the prajnaparamita brings great benefit; how much more so when one has faith in and understands it, then abides in accordance with its words and practices in accordance with its words. Having thus abided and practiced in accordance with its words, one abides securely in the knowledge of all modes.

“World-Honored One! If, as the Buddha has said, great bodhisattvas abide in accordance with the words, practice in accordance with the words, and abide securely in the knowledge of all modes, then since a great bodhisattva has no dharma that can be attained, how can such a one abide securely in the knowledge of all modes?”

“Subhuti! When a great bodhisattva abides in the suchness of dharmas, that is abiding securely in the knowledge of all modes.”

“World-Honored One! Apart from suchness, no dharma whatsoever can be attained. Who, then, abides in suchness and, having abided in suchness, will attain unsurpassed perfect enlightenment? Who abides in suchness in order to expound the Dharma? Suchness itself cannot be apprehended; how much less could anyone who abides in suchness attain unsurpassed perfect enlightenment. There can never be anyone who abides in suchness in order to expound the Dharma.”

“Subhuti! It is exactly so. Apart from suchness, no dharma whatsoever can be attained. Who abides in suchness? Who, having abided in suchness, will attain unsurpassed perfect enlightenment? Who abides in suchness in order to expound the Dharma? Suchness itself cannot be apprehended; how much less could anyone who abides in suchness attain unsurpassed perfect enlightenment, or anyone abide in suchness in order to expound the Dharma.

“Why is this? Suchness has no arising, no cessation, no abiding, and no alteration. If a dharma has no arising, cessation, abiding, or alteration, then who within it could abide in suchness? Who could abide in suchness and expound the Dharma? Such a thing can never occur.”

Shakra, Lord of the Devas, said, “World-Honored One! What the great bodhisattvas undertake is exceedingly difficult: amid the profound prajnaparamita, they aspire to attain unsurpassed perfect enlightenment.

“Why is this? Because there is no one who abides in suchness, no one who will attain unsurpassed perfect enlightenment, and no one who expounds the Dharma. Yet here the great bodhisattva’s mind is neither frightened nor afraid, and harbors no doubt.”

The Venerable Subhuti said to Shakra, Lord of the Devas, “You say that what a great bodhisattva undertakes is exceedingly difficult: amid these most difficult dharmas, the bodhisattva’s mind is neither frightened nor afraid, and harbors no doubt.

“Kausika! Since all dharmas are empty, who is frightened? Who is afraid? Who harbors doubt?”

Shakra, Lord of the Devas, said, “Venerable Subhuti! What you teach is solely the Dharma of emptiness and is entirely unobstructed. It is like shooting an arrow upward into empty space: the arrow flies on without obstruction. Venerable Subhuti’s exposition of the Dharma is unobstructed in just the same way.”