大般若波羅蜜多經

02

At that time, Subhuti said to the Buddha:

“World-Honored One! These bodhisattvas practice the profound meaning.”

The Buddha said to Subhuti:

“So it is! So it is! These bodhisattvas practice the profound meaning.

“Subhuti, you should know that these bodhisattvas are able to accomplish what is difficult to accomplish. Although the meaning they practice is exceedingly profound, they do not thereby attain the stages of the sravakas or pratyekabuddhas.”

The Venerable Subhuti said to the Buddha:

“According to my understanding of the meaning taught by the Buddha, what these bodhisattvas do is not difficult, and it should not be said that they are able to accomplish what is difficult to accomplish. Why? Because the profound meaning realized by these bodhisattvas is unobtainable, and the prajnaparamita by which it is realized is also unobtainable.

The Dharma realized, the one who realizes it, the place of realization, and the time of realization are likewise unobtainable. If bodhisattvas hear these words and their minds neither sink nor become regretful, startled, or afraid, then they are practicing prajnaparamita. When these bodhisattvas practice in this way, they perceive no characteristics, nor do they perceive: ‘I am practicing prajnaparamita in order to draw near to unsurpassed, complete enlightenment and distance myself from the stages of the sravakas, pratyekabuddhas, and so forth.’

“These bodhisattvas make no such distinctions regarding this matter. It is like space, which does not think: ‘I am either far from or near to that object.’ Why? Because space is unmoving and makes no distinctions. Profound prajnaparamita is likewise so. It does not think: ‘The sravakas and pratyekabuddhas are far from me, while unsurpassed enlightenment is near to me.’ Why? Because profound prajnaparamita makes no distinctions regarding any dharma.

“It is like an illusory person, who does not think: ‘The illusory substance and the illusionist are near to me, while the spectators and others are far from me.’ Why? Because an illusory person makes no distinctions. Profound prajnaparamita is likewise so. It does not think: ‘The sravakas and pratyekabuddhas are far from me, while unsurpassed enlightenment is near to me.’ Why? Because profound prajnaparamita makes no distinctions regarding any dharma.

“You should know that the analogy of a reflected image is likewise so. It is also like the Tathagata, the Worthy One, the Perfectly Enlightened One, who neither favors nor dislikes any dharma. Why? Because the Tathagata has forever eliminated every distinction of affection and aversion. Profound prajnaparamita is likewise so: it neither favors nor dislikes any dharma. Why? Because profound prajnaparamita has completely extinguished all distinctions.

“It is like a person conjured by the Tathagata: although that person performs actions, he makes no distinctions. Profound prajnaparamita is likewise so: although it can accomplish the deeds to be done, it makes no distinctions. It is like a skilled artisan who fashions various mechanical people, whether male, female, or otherwise. Although these mechanical people perform actions, they make no distinctions. Profound prajnaparamita is likewise so: although it performs the various tasks that must be done, it makes no distinctions.”

At that time, Sariputra asked Subhuti:

“If bodhisattvas practice profound prajnaparamita, do they practice stable dharmas or unstable dharmas?”

Subhuti replied:

“If bodhisattvas practice profound prajnaparamita, they practice unstable dharmas and do not practice stable dharmas.”

At that time, immeasurable devas of the Desire Realm thought: “If bodhisattvas are able to arouse the aspiration for unsurpassed, complete enlightenment, then although they practice the profound meaning of prajnaparamita, they never realize nirvana or fall into the stages of the sravakas or pratyekabuddhas. For this reason, they are exceedingly rare, constantly accomplish what is difficult to accomplish, and should be venerated by all the worlds.”

The Venerable Subhuti knew the devas’ thoughts and said to them:

“If bodhisattvas practice profound prajnaparamita without realizing nirvana or falling into the stages of the sravakas or pratyekabuddhas, this is neither rare nor yet difficult to accomplish. If bodhisattvas know that all dharmas and sentient beings are utterly nonexistent and entirely unobtainable, yet arouse the aspiration for unsurpassed, complete enlightenment, don the armor of diligence, and vow to liberate immeasurable and boundless sentient beings and lead them into the realm of parinirvana without remainder, then this is truly rare and is indeed the constant accomplishment of what is difficult to accomplish.

“Devas, you should know! Although bodhisattvas know that all dharmas and sentient beings are unobtainable, they nevertheless arouse the aspiration for unsurpassed, complete enlightenment and don the armor of diligence because they wish to tame all kinds of sentient beings. This is like a person who, wishing to tame space, dons sturdy armor and battles against space.

Why? Devas, because space is utterly detached, sentient beings are also utterly detached. Because sentient beings are utterly detached, the armor is also utterly detached.

Because sentient beings are utterly detached, the act of benefiting them is also utterly detached. Because sentient beings are utterly detached, the five skandhas are also utterly detached. Because sentient beings are utterly detached, all dharmas are also utterly detached.

If bodhisattvas hear these words and their minds neither sink nor become sorrowful, startled, or afraid, then they are practicing prajnaparamita.”

At that time, the World-Honored One said to Subhuti:

“For what reason do bodhisattvas who hear such words remain without their minds sinking and without becoming sorrowful, startled, or afraid?”

The Venerable Subhuti replied:

“World-Honored One! It is because all dharmas are utterly detached and have no existence. Why? With respect to all dharmas, these bodhisattvas find neither sinking and the like, nor one who sinks and the like, nor the place of sinking, the time of sinking, the person who sinks, nor that through which sinking and the like occur. None of these can be apprehended, because all dharmas are unobtainable. If bodhisattvas hear such a teaching and their minds neither sink nor become sorrowful, startled, or afraid, then they are practicing prajnaparamita. When bodhisattvas practice in this way, Sakra, the Great Brahma Kings, and the other devas who are lords of the worlds all venerate and bow before them.”

The Buddha said to Subhuti:

“If bodhisattvas are able to practice profound prajnaparamita in this way, not only will Sakra, the Great Brahma Kings, and the other devas who are lords of the worlds constantly honor and bow before them, but these bodhisattvas will receive even more than this. The devas of Abundant Radiance, the devas of Pervasive Purity, the devas of Abundant Fruit, the devas of the Pure Abodes, and other devas, nagas, asuras, and so forth will all venerate them. They will also be protected and kept in mind by all the Buddhas and bodhisattvas throughout the immeasurable, innumerable, and boundless worlds of the ten directions.

“Subhuti, you should know that these bodhisattvas are constantly remembered and protected by all Buddhas, assemblies of bodhisattvas, devas, nagas, asuras, and others. With each successive thought, the merit and roots of goodness they have cultivated increase, and they swiftly realize unsurpassed, complete enlightenment.

“Subhuti, you should know that these bodhisattvas have attained the bodhisattva stage of non-retrogression. Even if all the sentient beings throughout Buddha-worlds as numerous as the sands of the Ganges in the ten directions were transformed into Maras, and all these hosts of Maras were each to conjure just as many evil Maras, each endowed with immeasurable and boundless supernatural powers, even if these evil Maras were to exhaust all their supernatural powers, they still could not obstruct these bodhisattvas from practicing profound prajnaparamita or cause them to regress from enlightenment.

“Subhuti, you should know that if bodhisattvas perfect two dharmas, no evil Mara can obstruct them. What are the two?

1. Contemplating that all dharmas are empty.

2. Never abandoning any sentient being.

“Furthermore, Subhuti, if bodhisattvas perfect two dharmas, no evil Mara can hinder them. What are the two?

1. Being able to practice everything exactly as they have declared.

2. Being constantly protected and kept in mind by all Buddhas.”

Subhuti, you should know: If bodhisattvas perfect these two supreme qualities, then heavenly beings and others will constantly come to pay homage and reverence to them, encourage them to diligence and vigor, draw near to them, make offerings to them, and respectfully inquire of them, saying:

“Excellent, Great Being! Through skillful means, you are able to practice the profound prajnaparamita in accordance with reality, swiftly abide in the wisdom-stage of the Buddhas, serve as a refuge for all sentient beings who have no refuge, rescue and protect those who have no protector, provide a home for those who have no home, provide a destination for those who have no destination, be an island for those who have no island, be a refuge for those who have no refuge, be a light for those in darkness, and be eyes and ears for the blind and deaf. Why is this? Good man, whoever is able to abide in prajnaparamita through skillful means will swiftly realize unsurpassed, complete, perfect enlightenment. No evil mara will be able to obstruct him.”

Subhuti, you should know: If bodhisattvas are able to abide correctly in profound prajnaparamita, the Buddhas, the Blessed Ones, in immeasurable, innumerable, and boundless worlds throughout the ten directions will, in the midst of their assemblies, spontaneously rejoice in praising and extolling their names, clans, physical characteristics, and virtues. Just as I now, in the midst of this assembly, spontaneously rejoice in praising and extolling the names, clans, physical characteristics, and virtues of the Bodhisattva Ratnaketu and the other bodhisattvas who abide in profound prajnaparamita and cultivate pure conduct in the Buddha-land of Akshobhya.

At that time, Subhuti addressed the Buddha:

“Blessed One, do all Tathagatas, Arhats, Completely and Perfectly Enlightened Ones spontaneously rejoice, in the midst of their assemblies, in praising and extolling the names, clans, physical characteristics, and virtues of all bodhisattvas?”

The Buddha said:

“No. If bodhisattvas have attained non-retrogression from unsurpassed, complete, perfect enlightenment and practice prajnaparamita through skillful means, then the Tathagatas, Arhats, Completely and Perfectly Enlightened Ones spontaneously rejoice, in the midst of their assemblies, in praising and extolling the names, clans, physical characteristics, and virtues of those bodhisattvas.”

The Venerable Subhuti addressed the Buddha:

“Blessed One, are there bodhisattvas who have not yet attained non-retrogression from unsurpassed, complete, perfect enlightenment, yet whose names, clans, and virtues the Tathagatas, Arhats, Completely and Perfectly Enlightened Ones spontaneously rejoice in praising and extolling in the midst of their assemblies?”

The Buddha taught:

“There are. Although some bodhisattvas have not yet attained non-retrogression from unsurpassed, complete, perfect enlightenment, they cultivate prajnaparamita through skillful means. The Tathagatas, Arhats, Completely and Perfectly Enlightened Ones also spontaneously rejoice, in the midst of their assemblies, in praising and extolling the names, clans, physical characteristics, and virtues of those bodhisattvas.

For example, when some bodhisattvas followed the Buddha Akshobhya while he was still a bodhisattva, they learned the cultivation and practice by which one abides in and cultivates the skillful means of prajnaparamita. Again, some bodhisattvas followed the Bodhisattva Ratnaketu and others, learning the cultivation and practice by which one abides in and cultivates the skillful means of prajnaparamita. Although such bodhisattvas have not yet attained non-retrogression from unsurpassed, complete, perfect enlightenment, the Tathagatas, Arhats, Completely and Perfectly Enlightened Ones spontaneously rejoice, in the midst of their assemblies, in praising and extolling their names, clans, physical characteristics, and virtues.

“Furthermore, Subhuti, there are bodhisattvas who practice profound prajnaparamita and who, although they have deep faith in and understanding of the unborn nature of all dharmas, have not yet attained the patient acceptance of the non-arising of dharmas; although they have deep faith in and understanding of the ultimately empty nature of all dharmas, have not yet attained mastery of it; and although they abide in the quiescent nature of all dharmas with regard to the bodhisattva stage of non-retrogression, have not yet entered the stage of non-retrogression. The Tathagatas, Arhats, Completely and Perfectly Enlightened Ones also spontaneously rejoice, in the midst of their assemblies, in praising and extolling the names, clans, physical characteristics, and virtues of these bodhisattvas.

“Subhuti, you should know: If the Tathagatas, Arhats, Completely and Perfectly Enlightened Ones spontaneously rejoice, in the midst of their assemblies, in praising and extolling the names, clans, physical characteristics, and virtues of certain bodhisattvas, then those bodhisattvas have transcended the stages of the two vehicles and drawn near to great enlightenment. They have either already received a prediction of non-retrogression or will soon receive a prediction of non-retrogression.

XXIII. CHAPTER ON ENTRUSTMENT

“Furthermore, Subhuti, if bodhisattvas hear the meaning and purport of prajnaparamita and have deep faith and understanding, without doubt or uncertainty, without confusion or bewilderment, thinking only, ‘The principles taught by the Buddha are certainly definitive and free from error,’ then those bodhisattvas will assuredly have heard the entirety of prajnaparamita in the presence of the Buddha Akshobhya and the great bodhisattvas, and they are able to have faith in and understand its profound meaning and purport. Having gained faith and understanding, they diligently cultivate pure conduct and will come to abide in the stage of non-retrogression. Having come to abide in that stage, they will swiftly realize enlightenment.

“Subhuti, you should know: If bodhisattvas gain boundless, supremely beneficial merit merely by hearing prajnaparamita, how much more will they gain if they wholeheartedly believe and understand it and practice in accordance with the teachings! Such bodhisattvas draw near to omniscience, abide in true suchness, swiftly realize enlightenment, and expound the essentials of the Dharma.”

At that time, Subhuti addressed the Buddha:

“Blessed One, no dharma apart from true suchness can be separately apprehended. What dharma, then, can be said to draw near to omniscience and abide in true suchness? Who realizes enlightenment, and who expounds the essentials of the Dharma?”

The Buddha said to Subhuti:

“So it is! So it is! Since absolutely no dharma apart from true suchness can be apprehended, what dharmas could be said to draw near to omniscience, abide in true suchness, swiftly realize enlightenment, and expound the essentials of the Dharma? Even the intrinsic nature of true suchness cannot be apprehended, much less could there be some other dharma capable of acting. Nevertheless, such things are spoken of in conformity with worldly convention.”

Shakra, Lord of the Devas, addressed the Buddha:

“Blessed One, the principles of prajnaparamita are so profound that they are extremely difficult to believe and understand. Although bodhisattvas who practice profound prajnaparamita know that all dharmas are utterly ungraspable, they nevertheless seek unsurpassed, complete, perfect enlightenment and wish to expound the essentials of the Dharma for sentient beings. This is exceedingly difficult to do. If assemblies of bodhisattvas hear these words and their minds do not sink or become attached, and they have no doubt or uncertainty, no confusion or bewilderment, then this is exceedingly rare.”

At that time, Subhuti said to Shakra, Lord of the Devas:

“As you have said, if assemblies of bodhisattvas hear these words and their minds do not sink or become attached, and they have no doubt or uncertainty, no confusion or bewilderment, then this is exceedingly rare.

“Kaushika, assemblies of bodhisattvas who practice profound prajnaparamita contemplate all dharmas as empty and utterly nonexistent. Who, then, sinks? Who becomes attached? Who doubts? Who is uncertain? Who is confused? Who is bewildered? Therefore, this is not yet something rare. Yet because ignorant and deluded sentient beings are unable to comprehend that all dharmas are empty, seeking enlightenment and wishing to expound skillful means for their sake is indeed no easy task.”

Shakra, Lord of the Devas, said:

“Venerable Subhuti, everything you say is based upon emptiness; therefore, your words are always unobstructed. It is like a person who takes an arrow, looks upward, and shoots it into empty space: whether it travels near or far, it meets no obstruction.”

At that time, Shakra, Lord of the Devas, addressed the Buddha:

“Blessed One! Is what the Venerable Subhuti and I have discussed in accord with the Tathagata’s words of truth and words of Dharma? Is it correct discourse on the Dharma in conformity with the Dharma?”

The Blessed One said to Sakra, Lord of the Gods:

“What you and Subhuti have discussed is entirely in accord with the Tathagata’s words of truth and words of Dharma. It is correct discourse on the Dharma in conformity with the Dharma. Why is this?

Kausika! It is because the Venerable Subhuti possesses the eloquence to explain that there is nothing that does not rely upon emptiness. Why is this?

Because the Venerable Subhuti contemplates and sees that all dharmas are utterly empty. Even prajnaparamita cannot be apprehended, much less one who practices prajnaparamita. Even unsurpassed, perfect enlightenment cannot be apprehended, much less one who realizes unsurpassed, perfect enlightenment.

Even the knowledge of all-knowing wisdom cannot be apprehended, much less one who realizes the knowledge of all-knowing wisdom. Even suchness cannot be apprehended, much less one who realizes suchness and becomes a Tathagata. Even the nature of non-arising cannot be apprehended, much less one who realizes the nature of non-arising.

Even a bodhisattva cannot be apprehended, much less one who realizes a Buddha’s enlightenment. Even the ten powers and four fearlessnesses cannot be apprehended, much less one who perfects the ten powers and four fearlessnesses. Even the Dharma cannot be apprehended, much less one who teaches the Dharma!

“Kausika! With regard to all dharmas, the Venerable Subhuti abides in the abiding of seclusion and the abiding of non-apprehension. Yet compared with the subtle and wondrous abiding practiced by the assemblies of bodhisattvas who abide in prajnaparamita, it does not equal even one hundredth part, one thousandth part, or even one part in an incalculable number of parts.

“Kausika! The bodhisattvas’ abiding in the subtle and wondrous practice of prajnaparamita, when compared with the abiding of other bodhisattvas, sravakas, and pratyekabuddhas, is supreme, excellent, honored, exalted, sublime, wondrous, superior, and unsurpassed, excepting only the abiding of the Tathagata. Therefore, Kausika, those who wish to be supreme, excellent, honored, exalted, sublime, wondrous, superior, and unsurpassed among all assemblies of sentient beings should abide in prajnaparamita.”

At that time, within the assembly were immeasurable and innumerable gods from the Heaven of the Thirty-Three. Having heard the Dharma, they rejoiced and offered the Blessed One and the bodhisattvas the most exquisite celestial incense and flowers. Six hundred bhiksus rose from their seats, knelt with their right knees upon the ground, and joined their palms toward the Buddha. Through the Buddha’s spiritual power, the palms of each bhiksu naturally became filled with exquisite incense and flowers. Filled with joy and delight, these bhiksus all scattered the flowers as offerings to the Buddha. Having scattered the flowers in offering, they made this vow together:

“Through the power of these excellent roots of goodness, may we always abide in the wondrous practice of prajnaparamita and swiftly proceed directly to unsurpassed, perfect enlightenment.”

The Blessed One smiled. As is customary for all Buddhas, from his mouth he emitted rays of blue, yellow, red, white, rose, purple, emerald green, gold, silver, and crystal light. They illuminated the boundless Buddha lands, reaching upward to the Brahma worlds and penetrating downward to the wind-wheel, the lowest level of the world. They then gradually returned, circled the Buddha three times clockwise, and entered through the crown of his head.

Ananda rose from his seat, bowed to the Buddha, joined his palms, and said:

“Blessed One! For what cause and on what condition have you now displayed such a smile?”

The Buddha told Ananda:

“In a future age, during the Kalpa of the Simile of Stars, all these bhiksus will become Buddhas, each bearing the same name, Scattered Flowers, and each endowed with the ten epithets. Their assemblies of sravaka Sangha will all be equal in number, and the lifespans of these Buddhas will each be twenty thousand kalpas. Wherever they may be, flowers of five colors will rain down from the heavens. It is for this reason that I smiled. If bodhisattvas wish to abide in the supreme abiding, they should abide in prajnaparamita. If bodhisattvas wish to abide in the Tathagata’s abiding, they should abide in prajnaparamita.

“Ananda, you should know that if bodhisattvas diligently practice prajnaparamita to perfection, then in a former life those bodhisattvas either were born among humans and have returned here, or were born in the Tusita Heaven and have returned to the human realm. Why is this? Because prajnaparamita is easily practiced in these two places, but not elsewhere.

“Ananda, you should know that the Tathagata directly sees that if bodhisattvas diligently practice profound prajnaparamita without regard for their bodies, lives, or possessions, they will certainly attain irreversibility from unsurpassed, perfect enlightenment.

“Furthermore, Ananda! If bodhisattvas listen to, accept, retain, read, recite, and transcribe profound prajnaparamita, and instruct, encourage, guide, praise, and congratulate good men who abide in the Bodhisattva Vehicle and so forth, then in the past those bodhisattvas planted roots of goodness in the presence of immeasurable Buddhas, not merely in the presence of sravakas, pratyekabuddhas, and others.

“Furthermore, Ananda! If bodhisattvas study prajnaparamita without alarm or fear; accept, retain, read, and recite it; focus their mindfulness and contemplate it; thoroughly comprehend its Dharma, meaning, words, and purport; and practice in accordance with it, then those bodhisattvas are indeed now beholding us, the Tathagata, Arhat, Perfectly Enlightened One.

“Furthermore, Ananda! If bodhisattvas hear the meaning and purport of such profound prajnaparamita and wholeheartedly believe and understand it, neither disparaging, obstructing, nor undermining it, then those bodhisattvas have made offerings to immeasurable Buddhas, have planted many roots of goodness in the presence of those Buddhas, and are also sustained and protected by immeasurable spiritual friends.

“Furthermore, Ananda! If sentient beings are able to plant roots of goodness in the supreme field of merit of the Tathagata, Arhat, Perfectly Enlightened One, they will certainly attain either the fruit of a sravaka, the fruit of a pratyekabuddha, or the fruit of a Tathagata. Yet if they wish to realize unsurpassed, perfect enlightenment, they must thoroughly and unobstructedly comprehend the profound meaning and purport of prajnaparamita, diligently practice the bodhisattva practices, and bring them to perfection.

“Therefore, Ananda! I entrust this scripture of profound prajnaparamita to you. You should personally accept and retain it, read and recite it until you thoroughly comprehend it, and never allow it to be forgotten.

“Ananda, you should know that, apart from this scripture of profound prajnaparamita, if you accept and retain the other teachings I have given but happen to forget them, that offense would still be slight. But if you fail properly to accept and retain the scripture of profound prajnaparamita, even forgetting only a single sentence, that offense would be extremely grave.

“Ananda, you should know that if, with regard to the scripture of profound prajnaparamita, you can properly accept and retain even a single sentence without forgetting it, you will acquire immeasurable merit. But if you fail properly to accept and retain the scripture of profound prajnaparamita, even forgetting no more than a single sentence, you will incur an extremely grave offense; yet the measure of merit remains as stated before.

“Therefore, Ananda! I earnestly entrust this scripture of profound prajnaparamita to you. You should personally accept and retain it, read and recite it until you thoroughly comprehend it, contemplate it in accordance with reason, expound it, analyze it, and teach it universally to all, enabling those who accept and retain it ultimately to understand its words, meanings, and purport clearly.

Why is this? If bodhisattvas accept and retain profound prajnaparamita, read and recite it until they thoroughly comprehend it, contemplate it in accordance with reason, and extensively expound, analyze, and teach it to everyone, enabling them to understand it with ease, then these bodhisattvas are precisely those who accept and retain the profound Dharma treasury of the Buddhas of the past, future, and present, and who widely proclaim and teach it to sentient beings.”

Ānanda, you should know! If sentient beings bring forth an earnest and pure mind and, while in My presence, wish to make respectful offerings to Me tirelessly with all kinds of supremely exquisite articles, they should listen single-mindedly to the prajnaparamita, receive and retain it, read and recite it, diligently cultivate and practice it, reflect upon it in accordance with principle, extensively analyze and expound it for sentient beings, or copy it out, adorn it beautifully in various ways, and make respectful offerings to it without ever abandoning it.

Ānanda, you should know! If bodhisattvas respectfully make offerings to, revere, and praise the profound prajnaparamita, they are thereby, in its very presence, respectfully making offerings to, revering, and praising Me and all Buddhas of the ten directions throughout the three times.

Ānanda, you should know! If bodhisattvas hear the profound prajnaparamita and bring forth an earnest, pure, respectful, and loving mind toward it, they thereby bring forth an earnest, pure, respectful, and loving mind toward all Buddhas of the past, future, and present and toward unsurpassed, complete, perfect enlightenment.

Ānanda! If you cherish Me and do not depart from Me, you should likewise cherish and not depart from the scriptures of the profound prajnaparamita; you must not allow even a single sentence to be forgotten.

Ānanda! Even if I were to explain the causes and conditions for entrusting the scriptures of the profound prajnaparamita throughout one kalpa, or even throughout as many kalpas as there are grains of sand in the Ganges, I could not exhaust them. In brief, just as I am your Great Teacher, you should know that the profound prajnaparamita is also your Great Teacher. Just as the Buddhas of the three times are the unsurpassed Great Teachers of devas, humans, Asuras, and others, you should know that the profound prajnaparamita is also the unsurpassed Great Teacher of the devas, humans, Asuras, and others in the world. You devas, humans, Asuras, and others who revere Me should likewise revere the profound prajnaparamita.

Therefore, Ānanda! Through immeasurable skillful means, I entrust to you the scriptures of the profound prajnaparamita. You should personally receive and retain them and must not allow them to be forgotten. Before this immeasurable great assembly of devas, humans, Asuras, and others, I now entrust this profound prajnaparamita to you. You should personally receive and retain it and must not allow it to be forgotten.

Ānanda! I now tell you truthfully: If good men and others of pure faith wish never to abandon the jewels of the Buddha, Dharma, and Sangha, or the unsurpassed enlightenment of the Buddhas throughout the three times, they most certainly must never abandon the profound prajnaparamita. This is called the Dharma by which we Buddhas instruct and transmit the teaching to our disciples.

Ānanda, you should know! Whoever delights in listening to the prajnaparamita, receives and retains it, reads and recites it with complete mastery, reflects upon it in accordance with principle, copies it out, and expounds it will swiftly realize unsurpassed, complete, perfect enlightenment. Why? Because the unsurpassed, complete, perfect enlightenment of all Buddhas arises in dependence upon the prajnaparamita.

Therefore, Ānanda! If bodhisattvas wish to attain unsurpassed, complete, perfect enlightenment, they should diligently and vigorously study and practice the prajnaparamita. Why? Because the profound prajnaparamita is the mother of the great bodhisattvas and can enable bodhisattvas swiftly to realize enlightenment.

Ānanda, you should know! When the Dharma of the bodhisattvas is about to perish, to protect and preserve the prajnaparamita is to protect and preserve the all-knowing wisdom of the Buddhas throughout the three times; it is also to protect and preserve the unsurpassed treasury of Dharma of the Buddhas throughout the three times.

Ānanda, you should know! If bodhisattvas diligently cultivate and study the six paramitas, they will swiftly realize unsurpassed, complete, perfect enlightenment.

Therefore, Ānanda! I entrust the six paramitas to you. You should personally receive and retain them and must not allow them to be forgotten. Why? Because these six paramitas are the inexhaustible treasury of Dharma of the Buddhas throughout the three times.

Ānanda, you should know! All the essential teachings expounded by the Buddha-Blessed Ones of the ten directions throughout the three times flow forth from the inexhaustible Dharma treasury of the six paramitas. The Buddhas and their disciples of the ten directions throughout the three times all rely upon this inexhaustible Dharma treasury and diligently cultivate and study it; through it, they have realized, are realizing, and will realize unsurpassed enlightenment. They have entered, are entering, and will enter nirvana without remainder.

Furthermore, Ānanda! Suppose you were to expound the Dharma of the Śrāvaka Vehicle for followers of the Śrāvaka Vehicle, and because of this Dharma all sentient beings in the trichiliocosm attained the fruit of arhatship. Even then, you would not yet have performed a disciple’s duty for Me, and I would not yet truly rejoice in what you had done. But if you could expound for followers of the Bodhisattva Vehicle even a single sentence of Dharma corresponding to the profound prajnaparamita, this would be called performing a disciple’s duty for Me. I would rejoice greatly in such a deed.

Furthermore, Ānanda! Suppose all sentient beings in the trichiliocosm simultaneously attained the fruit of arhatship and accomplished meritorious deeds such as generosity, observance of precepts, and cultivation. What do you think? Would their merit be great?

Ānanda replied:

– Blessed One! It would be exceedingly great!

The Buddha said to Ānanda:

– If a śrāvaka could expound for a bodhisattva Dharma corresponding to the prajnaparamita for one day and night, or successively for periods down to the time of a finger snap, the measure of merit gained by that śrāvaka would be even greater than the former. Why? Because the measure of merit gained by that śrāvaka would surpass all roots of virtue of śrāvakas and pratyekabuddhas.

Furthermore, Ānanda! Suppose a bodhisattva expounded the Dharma of the śrāvakas for śrāvakas, and because of that Dharma all sentient beings in the trichiliocosm attained the fruit of arhatship. What do you think? Would the merit gained by such a bodhisattva be great?

Ānanda replied:

– Blessed One! It would be exceedingly great.

The Buddha said to Ānanda:

– If a bodhisattva expounded for sentient beings Dharma corresponding to the prajnaparamita for one day and night, or successively for periods down to the time of a finger snap, the measure of merit gained by such a bodhisattva would be even greater than the former. Why? Because the gift of Dharma corresponding to the profound prajnaparamita surpasses all gifts of Dharma corresponding to the teachings of the śrāvakas and pratyekabuddhas, as well as all roots of virtue of those two vehicles.

Ānanda, you should know! If bodhisattvas accomplish such recollection of roots of virtue, yet still retreat from unsurpassed, complete, perfect enlightenment, that is impossible.

XXIV. CHAPTER ON THE VISION OF THE IMMOVABLE BUDDHA

At that time, surrounded by the fourfold assembly, the Tathagata praised the prajnaparamita and, after entrusting it to Ananda and instructing him to uphold it, then, before all the bhiksus, bhiksunis, upasakas, upasikas, devas, nagas, yakshas, gandharvas, and others in the great assembly, employed his spiritual power to enable them all to see the Tathagata Akshobhya, the Worthy One, the Perfectly Enlightened One, surrounded by a great assembly of shravakas and bodhisattvas, proclaiming the true Dharma to the great congregation, which was like a vast ocean, unmoving, and also to see the pure and magnificent features of that realm.

The Sangha of shravakas in that realm consisted entirely of arhats whose outflows had been exhausted and who were free from afflictions. They had attained true mastery, complete liberation of mind, and complete liberation through wisdom. Like well-trained thoroughbred horses and like great dragons, they had accomplished what had to be done, cast off the heavy burden, attained their own benefit, severed all fetters, gained liberation through right knowledge, and reached the ultimate and foremost mastery of mind.

The Sangha of bodhisattvas in that realm consisted entirely of those universally known. They had attained dharanis and unobstructed eloquence and had perfected immeasurable, sublime qualities that were inconceivable and beyond measure.

The Buddha withdrew his spiritual power, causing the fourfold assembly, the devas, nagas, yakshas, gandharvas, and others no longer to see the Tathagata Akshobhya, the Worthy One, the Perfectly Enlightened One, the shravakas, bodhisattvas, and other members of that great assembly, or the pure and magnificent features of that Buddha realm. That assembly and the pure adornments of that Buddha realm were not objects within the reach of the visual faculty in this realm. Why? Because when the Buddha withdrew his spiritual power, that distant realm could no longer be seen.

At that time, the Buddha said to Ananda:

“Do you still see the realm and assembly of the Tathagata Akshobhya, the Worthy One, the Perfectly Enlightened One?”

Ananda replied:

“Blessed One! I no longer see those things, for they are not within the reach of these eyes.”

The Buddha said to Ananda:

“Just as the assembly and realm of that Tathagata are not within the reach of the eyes in this realm, you should know that all dharmas are likewise not within the reach of the visual faculty and the other faculties.

“Ananda, you should know: a dharma does not cultivate a dharma; a dharma does not see a dharma; a dharma does not know a dharma; and a dharma does not realize a dharma.

“Ananda, you should know: the nature of all dharmas cannot be cultivated, seen, known, or realized; it neither acts nor creates. Why? Because all dharmas are devoid of function. Both apprehender and apprehended are like empty space, because their nature is utterly transcendent. All dharmas are inconceivable; both that which conceives and that which is conceived are like magically created persons, because their nature is utterly transcendent. All dharmas neither create nor experience, for they are insubstantial, like images formed by light and the like.

“Ananda, you should know: if bodhisattvas constantly cultivate in this way, this is called cultivating the prajnaparamita without attachment to the characteristics of any dharma. If bodhisattvas constantly train in this way, this is called training in the prajnaparamita, neither grasping nor relinquishing any dharma.

“Ananda, you should know: if bodhisattvas wish quickly to perfect all paramitas and bring all dharmas to the other shore completely and ultimately, they should train in the prajnaparamita. Why? Because training in this manner is, among all trainings in the Dharma, the foremost, the most excellent, the most honored, the loftiest, the sublime, the supremely sublime, the highest, and the unsurpassed, bringing benefit and happiness to all the world.

“Ananda, you should know: those bodhisattvas who can train in this way become a refuge and aid for those who have no refuge or aid. The Buddhas, the Blessed Ones, approve and praise their cultivation and study of the prajnaparamita.

“Ananda, you should know: after the Buddhas and bodhisattvas have trained in and abide in this Dharma training, they can lift a great trichiliocosm with a finger of the right hand or a toe of the right foot and cast it into another region, or return it to its original place, yet the sentient beings within it neither notice nor know this and suffer neither harm nor fear. Why? Because the majestic power of the qualities of the profound prajnaparamita is inconceivable. The Buddhas and bodhisattvas of the past, future, and present who train in this prajnaparamita attain unobstructed knowledge and vision regarding the dharmas of the past, future, and present, as well as the unconditioned dharmas.

“Therefore, Ananda, I declare: Constant training in the profound prajnaparamita is, among all trainings in the Dharma, the foremost, the most excellent, the most honored, the loftiest, the sublime, the supremely sublime, the highest, and the unsurpassed.

“Ananda, you should know: anyone who wishes to apprehend the measure and limits of the profound prajnaparamita is like a fool who wishes to apprehend the measure and limits of empty space. Why? Because the qualities of the profound prajnaparamita are immeasurable and limitless.

“Ananda, you should know: I never say that the profound prajnaparamita, like collections of names and the like, has boundaries or a finite measure. Why? Because names, phrases, syllables, and collections thereof are dharmas with a finite measure, whereas the exceptional qualities and benefits of the profound prajnaparamita are dharmas without finite measure. Names, phrases, and the like cannot measure the exceptional qualities and benefits of the prajnaparamita, nor are the exceptional qualities and benefits of the prajnaparamita objects that those things can measure.”

The Venerable Ananda asked the Buddha:

“Blessed One! For what reason is the profound prajnaparamita said to be immeasurable?”

The Buddha told Ananda:

“The profound prajnaparamita is said to be immeasurable because its nature is inexhaustible and utterly transcendent.

“Ananda, you should know: the Buddhas of the three times all train in the prajnaparamita, completely perfect unsurpassed, complete enlightenment, and proclaim and teach it to sentient beings, yet this prajnaparamita always remains and is never exhausted. Why? Because the profound prajnaparamita is like empty space—vast and impossible to exhaust. Anyone who wishes to exhaust the profound prajnaparamita thereby wishes to exhaust the limits of empty space.

“Therefore, Ananda, the profound prajnaparamita is said to be inexhaustible. Because it is inexhaustible, it is said to be immeasurable.”

At that time, Subhuti thought, “This matter is profound; I should question the Buddha about it.” Having thought thus, he asked the Buddha:

“Blessed One! For what reason does the Tathagata teach that the profound prajnaparamita is inexhaustible?”

The Buddha told Subhuti:

“The profound prajnaparamita is like empty space and cannot be exhausted.”

The Venerable Subhuti asked the Buddha:

“Blessed One! How should bodhisattvas give rise to the prajnaparamita?”

The Buddha told Subhuti:

“Bodhisattvas should contemplate form, feeling, perception, formations, and consciousness as all inexhaustible, and thereby give rise to the prajnaparamita. They should contemplate ignorance through aging and death as all inexhaustible, and thereby give rise to the prajnaparamita. Thus, Subhuti, bodhisattvas should give rise to the prajnaparamita in this way.

“Subhuti, you should know: bodhisattvas contemplate the twelve links of dependent origination in this way, free from both extremes. They contemplate the twelve links of dependent origination in this way as having neither center nor circumference. This is the sublime and distinctive contemplation of bodhisattvas. That is to say, only when seated upon the sublime seat of enlightenment can they correctly contemplate the profound principle of these twelve links of dependent origination, which, like vast empty space, cannot be exhausted, and thereby realize the wisdom of all-knowledge.”

Subhuti, you should know: If a great bodhisattva practices the profound prajnaparamita through an aspect as inexhaustible as space and correctly contemplates the twelve links of dependent origination, that bodhisattva will not fall to the stages of the shravakas or pratyekabuddhas, but will swiftly realize unsurpassed, complete, perfect enlightenment.

Subhuti, you should know: Those bodhisattvas who regress from unsurpassed, complete, perfect enlightenment do so because they do not rely upon such skillful means in directing their minds. Bodhisattvas who practice the profound prajnaparamita without correct understanding should know through what inexhaustible aspect to give rise to prajnaparamita and correctly contemplate the twelve links of dependent origination.

Subhuti, you should know: If bodhisattvas regress from unsurpassed, complete, perfect enlightenment, it is because they have departed from the skillful means by which prajnaparamita is brought forth.

Subhuti, you should know: If bodhisattvas do not regress from unsurpassed, complete, perfect enlightenment, it is entirely because they rely upon the skillful means of prajnaparamita to bring it forth. Relying upon such skillful means to practice the profound prajnaparamita, these bodhisattvas correctly contemplate the twelve links of dependent origination through an aspect as inexhaustible as space. When contemplating dependent origination in this way, they do not see any dharma as arising from a cause; they do not see any dharma whose nature and characteristics permanently abide; and they do not see any dharma in which there is an agent who acts or a recipient who experiences.

Practicing the profound prajnaparamita, these bodhisattvas correctly contemplate the twelve links of dependent origination through an aspect as inexhaustible as space, thereby bringing forth prajnaparamita, and they can swiftly attain the knowledge of all-knowing wisdom.

Subhuti, you should know: When a bodhisattva correctly contemplates the twelve links of dependent origination in accordance with reality and gives rise to prajnaparamita, at that time the bodhisattva sees neither form, feeling, perception, formations, nor consciousness; sees neither this Buddha-world nor that Buddha-world; and sees no dharma by which this Buddha-world or that Buddha-world could be seen.

If bodhisattvas can practice the profound prajnaparamita in this way, then Mara becomes deeply distressed, as though pierced by a poisoned arrow. Just as a person whose parents have died suffers anguish in body and mind, so too does Mara.

The Venerable Subhuti addressed the Buddha:

“Blessed One! Is it only one Mara who, seeing bodhisattvas practice the profound prajnaparamita, becomes deeply distressed as though pierced by a poisoned arrow, or are all the Maras throughout the three-thousandfold great-thousand world-system likewise afflicted?”

The Buddha said to Subhuti:

“All the Maras filling the three-thousandfold great-thousand world-system, upon seeing bodhisattvas practice the profound prajnaparamita, become deeply distressed as though pierced by poisoned arrows, and none finds ease upon his own seat. Why is this? If bodhisattvas abide in the profound prajnaparamita, then devas, humans, asuras, and others in the world who seek to find faults in them can find none, nor can they disturb them or cause them to regress.

Therefore, Subhuti, if bodhisattvas wish to realize unsurpassed, complete, perfect enlightenment, they should diligently abide in the profound prajnaparamita. If bodhisattvas can diligently abide in the profound prajnaparamita, they can perfect the paramitas of generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita. If bodhisattvas can personally cultivate the profound prajnaparamita, they can perfect all paramitas of skillful means.

They can know all arising works of Mara in accordance with reality and abandon them.

“Therefore, Subhuti, if bodhisattvas wish to safeguard their own skillful means, they should themselves practice the profound prajnaparamita.

“When bodhisattvas cultivate and bring forth the profound prajnaparamita, then Buddhas, Blessed Ones, in immeasurable and boundless worlds all protect and remain mindful of them. These bodhisattvas should think: ‘Those Tathagatas, Arhats, Completely and Perfectly Enlightened Ones also gave rise to the knowledge of all wisdom from prajnaparamita.’ Having thought thus, they should further reflect: ‘I too shall realize the Dharma that those Tathagatas, Arhats, Completely and Perfectly Enlightened Ones have realized.’

“Thus, Subhuti, if bodhisattvas cultivating and bringing forth the profound prajnaparamita reflect in this way for even the time of a finger snap, the measure of merit thereby produced surpasses the merit acquired by bodhisattvas who still apprehend attainment through practicing generosity for as many great eons as there are grains of sand in the Ganges, how much more so if they do so for a day or half a day. Before long, those bodhisattvas will abide in the stage of non-retrogression and will constantly be protected and kept in mind by Tathagatas, Arhats, Completely and Perfectly Enlightened Ones.

If these bodhisattvas are protected and kept in mind by the Buddhas, they will certainly realize unsurpassed, complete, perfect enlightenment; they will not fall to the stages of the shravakas, pratyekabuddhas, and so forth; they will assuredly no longer be born in the evil destinies;

they will always be born among devas and humans and will never be separated from the Buddhas. If bodhisattvas cultivating and bringing forth the profound prajnaparamita recollect and contemplate the virtues of the Buddhas for even the time of a finger snap, the supreme merit and benefit they obtain are boundless, how much more so if, for a day or more than a day, they vigorously and courageously cultivate and bring forth the profound prajnaparamita, recollecting and contemplating the virtues of the Buddhas, as do the Bodhisattva Gandhahastin and other bodhisattvas who constantly practice the pure conduct in the presence of the Buddha Akshobhya and never depart from prajnaparamita.”

When the Bhagavat had finished teaching this sutra, the immeasurable assembly of great bodhisattvas, headed by Bodhisattva Maitreya; the Venerable Subhuti, Shariputra, and the other great shravakas; as well as the devas, nagas, gandharvas, and all the rest of the great assembly, having heard the Buddha’s teaching, rejoiced exceedingly, faithfully accepted it, and reverently practiced it.

Fascicle 565

END