摩訶般若波羅蜜經

THE 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 transcendent.

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, even until they attain unsurpassed perfect enlightenment, without allowing other thoughts or mental factors to intermingle, should be known not to have acquired this through only slight merit.”

The Buddha said: “So it is. Kauśika! Those who hear this prajnaparamita and, even to the point of allowing no other thoughts or mental factors to intermingle, are able to do so not through only slight merit.

Kauśika! What do you think? Suppose all the beings in Jambudvīpa perfected the path of the ten wholesome actions, the four dhyanas, the four immeasurable states of mind, and the four formless concentrations. Suppose, moreover, that a good man or good woman received and upheld the prajnaparamita, read and recited it, drew near to it, correctly recollected it, and practiced 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 or analogy could compare with it.”

Thereupon, a bhikshu said to Śakra, Lord of the Devas: “The merit of those good men and good women who practice the prajnaparamita surpasses even yours.”

Śakra, Lord of the Devas, said: “Those good men and good women surpass me merely by first arousing the aspiration for enlightenment, how much more so when they hear this prajnaparamita, receive and uphold it, read and recite it, correctly recollect it, and practice in accordance with its teachings.

Those good men and good women surpass not only me but also all devas, humans, and asuras in the world. They surpass not only all devas, humans, and asuras in the world but also stream-enterers, once-returners, non-returners, arhats, and pratyekabuddhas. They surpass not only stream-enterers through pratyekabuddhas but also bodhisattvas who practice the five paramitas while remaining apart from the prajnaparamita, and they also surpass bodhisattvas who practice the prajnaparamita without skillful means.

When those good men and good women practice the prajnaparamita in accordance with its teachings, they do not sever the lineage of the Buddhas, they constantly behold the Buddhas, and they swiftly approach the seat of enlightenment.

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

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

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

This bodhisattva will be delivered from all the dangers, hardships, and sufferings of the world, and will also be free from the four hundred and four kinds of worldly illness.

Because he practices the prajnaparamita, this great bodhisattva acquires such merit in the present life.”

Venerable Ānanda thought: Is the Lord of the Devas, Śakra, saying this through his own power, or through the spiritual power of the Buddha?

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

The Buddha told Venerable Ānanda: “It is just as Śakra, Lord of the Devas, has said; it was entirely 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 he realize the limit of reality midway and fall to the level of a śrāvaka or pratyekabuddha?’

Furthermore, Ānanda! If a great bodhisattva does not abandon the prajnaparamita, the evil māras suffer intense sorrow, as though sharp arrows were piercing their hearts. The evil māras also cause fierce fiery winds to arise from the four directions, wishing to make the bodhisattva fearful and indolent, even to the point of giving rise to 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, and some are not disturbed.”

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

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

Furthermore, Ānanda! Upon hearing the prajnaparamita, a bodhisattva may harbor doubts, thinking: ‘Does the prajnaparamita truly exist, or does it truly not exist?’ Such a bodhisattva is disturbed by māras.

Furthermore, Ānanda! There are bodhisattvas who remain far from good spiritual friends and do not hear the prajnaparamita. Because they do not hear it, they do not perceive it; because they do not inquire, they do not know: ‘How should one practice the prajnaparamita? How should one cultivate the prajnaparamita?’ Such bodhisattvas can be disturbed by evil māras.

Furthermore, Ānanda! If bodhisattvas abandon the prajnaparamita in order to accept other teachings, they are 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 to the two lower levels and also cause others to fall to those two levels.

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

Furthermore, Ānanda! If a bodhisattva disparages another bodhisattva, saying: ‘I practice the prajnaparamita and the practice of remote solitude and emptiness; you possess no such merit,’ the evil māras become exceedingly joyful and delighted. If a bodhisattva, proud of his renown, lineage, and large following, disparages other good bodhisattvas, that bodhisattva does not truly possess the qualities of non-retrogression. Because these qualities are not genuine, he gives rise to afflictions, craves only empty fame, and disparages others who cannot be brought within his own doctrine. The evil māras think: ‘Now my domain and palaces will not be empty, and the three evil destinies will become more populous.’

The evil māras then lend their power and might to that bodhisattva, causing others to believe his words.

Because they believe his words, they accept and cultivate the scriptures taught by that bodhisattva. As they cultivate those scriptures, their fetters multiply. Because the minds of these people are inverted, they commit offenses through the three karmic activities of body, speech, and mind, and they all undergo evil retribution. Consequently, the three evil destinies become more populous, while the palaces and retinues of the māras grow ever more numerous. Seeing such benefit, the evil māras rejoice and delight.

Ānanda! If a person practicing the bodhisattva path quarrels with a person seeking the śrāvaka path, the evil māras, seeing this, think: ‘They are becoming distant from the knowledge of all modes.’

If bodhisattvas quarrel, become angry, and revile one another, the evil māras rejoice greatly, saying: ‘Both of them are becoming distant from the knowledge of all modes.’

Ānanda! If a bodhisattva who has not yet received a prediction of enlightenment maliciously quarrels with and reviles a bodhisattva who has received such a prediction, then, according to the number of thoughts he gives rise to, he must pass through that same number of kalpas. If he does not abandon the knowledge of all modes, only after that may he resume the great adornment for the same number of kalpas.”

“World-Honored One! During the passage of that number of kalpas resulting from such malice, can the offense be eradicated midway?”

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

If that bodhisattva personally repents, saying: “I have committed a grave fault. I shall humble myself before all beings, and in this life and future lives I shall bring them into harmony. I shall bear being trodden upon by all beings, like a bridge, like a ferry, like one deaf and mute. Why did I revile another? I must not destroy the resolve for unsurpassed bodhi. I must deliver all these suffering beings; why, then, did I become angry with them?”

“Blessed One! When bodhisattvas dwell together with other bodhisattvas, how should they conduct themselves?”

“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 engages in mixed practices and departs from the aspiration for knowledge of all modes, I should not follow and learn in that manner.

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

CHAPTER ON EQUAL TRAINING

SIXTY-THREE

The Venerable Subhuti said: “Blessed One! What are the bodhisattva-mahasattva’s dharmas of equality in which a bodhisattva should train?”

“Subhuti! Emptiness of the internal, through emptiness of the nonexistence of dharmas and the self-existence of dharmas, are the bodhisattva’s dharmas of equality.

“Form and the characteristics of form are empty; feeling, perception, formations, and consciousness, and the characteristics of feeling, perception, formations, and consciousness, are empty; up to unsurpassed bodhi and its characteristics being empty—these are the bodhisattva’s dharmas of equality.

“These are called the bodhisattva-mahasattva’s dharmas of equality. Abiding in these dharmas of equality, the bodhisattva-mahasattva attains unsurpassed bodhi.”

“Blessed One! Does the bodhisattva-mahasattva train because form is exhausted, because form is separated from, because form ceases, and because form is unborn—and is this training in knowledge of all modes? Likewise, does the bodhisattva-mahasattva train in knowledge of all modes because the four foundations of mindfulness through the exclusive qualities of a Buddha are exhausted, separated from, ceased, and unborn?”

“Subhuti! What do you think? The suchness of form, through the suchness of unsurpassed bodhi and the suchness of a Buddha—are any of these suchnesses exhausted, extinguished, or cut off?”

“Blessed One! No.”

“Subhuti! When a bodhisattva-mahasattva trains in suchness, that is training in knowledge of all modes. Without realizing it as a personal attainment, without extinguishing it, and without cutting it off, training in this manner is the bodhisattva-mahasattva’s training in knowledge of all modes.

“Subhuti! When a bodhisattva-mahasattva trains in this way, this is training in the six paramitas; it is training in the four foundations of mindfulness through the exclusive qualities of a Buddha. If one trains in the four foundations of mindfulness through the exclusive qualities of a Buddha, this is training in knowledge of all modes.

“Subhuti! Training in this way reaches the ultimate limit of all modes of training. Mara and the maras of the heavenly realms cannot destroy it. Training in this way does not reach the stage of nonretrogression. Training in this way is training in the path practiced by the Buddhas. Training in this way brings the protection of the Dharma; it is training in great loving-kindness and great compassion; it is training in purifying Buddha lands and bringing 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 in delivering beings. Training in this way is training in preventing the lineage of the Buddhas from being severed. Training in this way is training in opening the gate of the deathless nectar. Training in this way is training in 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 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, their families and retinues will be well established, and they will never be lonely or destitute.

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

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

“Those who train in this way, through the power of skillful means, will not be born in the Heaven of Long Life. What is the power of skillful means? As explained in the prajnaparamita, through the power of skillful means, a bodhisattva-mahasattva enters the four dhyanas, the four immeasurable states of mind, and the four formless concentrations, yet does not take birth in accordance with those states of dhyana and concentration.

“Subhuti! A bodhisattva who trains in this way attains purity with respect to all dharmas—that is, purity from the mind of a sravaka and the mind of a pratyekabuddha.”

“Blessed One! Since all dharmas are pure in their original nature, why does the Buddha teach that a bodhisattva attains purity with respect to all dharmas?”

“Subhuti! It is exactly so. All dharmas are pure in their original nature. If a bodhisattva-mahasattva’s mind penetrates these dharmas without confusion, that itself is prajnaparamita.

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

“For the sake of those beings, the bodhisattva-mahasattva 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, the bodhisattva attains, with respect to all dharmas, the ten powers and the four fearlessnesses. One trains in this way in order to know the inclinations of the minds of all beings.

“For example, only a few places on the earth produce gold, silver, pearls, and precious jewels.

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

“For example, among human beings, few create the karma of a Wheel-Turning Sage King, while many create the karma of minor kings.

“Likewise, only a few 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 bodhisattvas who give rise to the aspiration for unsurpassed bodhi, few practice correctly in accordance with the teaching, while most fall into the stage of a sravaka or the stage of a pratyekabuddha. Many bodhisattvas practice prajnaparamita without the power of skillful means; few abide at the stage of nonretrogression.

“Subhuti! Therefore, a bodhisattva-mahasattva who wishes to abide at the stage of nonretrogression and to be counted among the nonretrogressing must train in this profound prajnaparamita.

“Furthermore, Subhuti! While training in prajnaparamita, a bodhisattva-mahasattva does not give rise to greed, anger, delusion, indolence, distraction, or violations of the precepts; does not give rise to any other erroneous states of mind; does not give rise to a mind that grasps the characteristics 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? Because when a bodhisattva-mahasattva practices this prajnaparamita, there is no dharma to be attained.

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

“Subhuti! When a bodhisattva-mahasattva trains in profound prajnaparamita in this way, prajnaparamita encompasses all the paramitas, causes them to increase, and all the paramitas follow it. This is because profound prajnaparamita is the gateway through which all the paramitas enter.

“For example, the view of self encompasses all sixty-two views.

“Likewise, this prajnaparamita encompasses all the paramitas.

“For example, when a person dies, because the faculty of life ceases, all the other faculties also cease along with it.

“Likewise, when a bodhisattva-mahasattva practices this profound prajnaparamita, all the paramitas follow it.

“Subhuti! If a bodhisattva-mahasattva wishes to bring all the paramitas to ultimate fulfillment, the bodhisattva-mahasattva must train in this profound prajnaparamita.

“A bodhisattva-mahasattva who trains in this profound prajnaparamita rises above all beings.

“Subhuti! Are there many beings in the great trichiliocosm?”

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

“Subhuti! Suppose all beings in the great trichiliocosm simultaneously attained human bodies and all realized unsurpassed bodhi. If a bodhisattva were to offer robes, food and drink, bedding, and medicines to that many Buddhas, would that bodhisattva gain much merit through the causes and conditions of those offerings?”

“Blessed One! Very much indeed, very much indeed.”

“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 great bodhisattvas to attain unsurpassed, complete enlightenment.

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

Subhuti, if great bodhisattvas train in profound prajnaparamita, there is no wholesome merit they will fail to attain.

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

“Subhuti, they can attain them all, but they do not abide in them. Having contemplated them with wisdom, they immediately pass beyond them and enter the bodhisattva stage.

“Great bodhisattvas who train in this way draw near to the knowledge of all aspects and swiftly attain unsurpassed, complete enlightenment.

“Great bodhisattvas who train in this way become fields of merit for all devas, humans, and asuras in the world.

“Training in this way, great bodhisattvas rise above the stages of shravakas and pratyekabuddhas and swiftly draw near to the knowledge of all aspects.

“Subhuti, great bodhisattvas who train in profound prajnaparamita in this way should be known as irreversible bodhisattvas. They swiftly draw near to the knowledge of all aspects, remain far removed from the shravaka and pratyekabuddha paths, and approach unsurpassed, complete enlightenment.

“Subhuti, while practicing prajnaparamita, if great bodhisattvas think, ‘This is prajnaparamita, and through this prajnaparamita I shall attain the knowledge of all aspects,’ then bodhisattvas who entertain such a thought cannot be said to practice prajnaparamita.

“If, while practicing prajnaparamita, bodhisattvas do 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, complete enlightenment,’ then bodhisattvas who entertain no such thoughts are said to practice prajnaparamita.

“Subhuti, bodhisattvas should think: ‘There is no such prajnaparamita, no one who possesses such prajnaparamita, and no one who attains unsurpassed, complete enlightenment through the practice of prajnaparamita.’ Why? Because the suchness, Dharma-nature, and true limit of all dharmas eternally abide. To practice in this way is the great bodhisattva’s practice of prajnaparamita.”

THE CHAPTER ON REJOICING

SIXTY-FOUR

At that time, Shakra, Lord of the Devas, thought: “When great bodhisattvas practice prajnaparamita, dhyana paramita, virya paramita, kshanti paramita, shila paramita, dana paramita, and so forth through the eighteen unique qualities, they rise above all sentient beings, how much more so when they attain unsurpassed, complete enlightenment.

“Among sentient beings who hear of this knowledge of all aspects, those who have faith and understanding obtain wholesome benefit among humans and become supreme among beings endowed with life, how much more so those who generate the aspiration for unsurpassed, complete enlightenment. All other sentient beings should admire those sentient beings who are able to generate the aspiration for unsurpassed, complete enlightenment.”

Shakra, Lord of the Devas, scattered celestial mandarava flowers over the Buddha and proclaimed: “Through this merit, may anyone who generates the aspiration for unsurpassed, complete enlightenment become fully endowed with the qualities of a Buddha, fully endowed with all-knowledge, and fully endowed with the self-arisen Dharma. If anyone seeks the shravaka path, may they become fully endowed with the qualities of a shravaka.

“Blessed One, if bodhisattvas generate the aspiration for unsurpassed, complete enlightenment, I shall never give rise to even a single thought wishing them to regress. Nor shall I give rise to even a single thought that would cause them to regress and fall to the stages of shravakas or pratyekabuddhas.

“Blessed One, I pray that bodhisattvas may become ever more diligent in pursuing unsurpassed, complete enlightenment. Seeing sentient beings afflicted by manifold sufferings in samsara, may they wish to bring benefit, peace, and happiness to the entire world, including devas, humans, and asuras. With this aspiration, may they vow: ‘Having crossed over myself, I shall also lead 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 myself, I shall also establish in peace those who have not yet attained peace. Having entered nirvana myself, I shall also cause those who have not yet entered nirvana to enter nirvana.’

“Blessed One, how much merit do good men and good women gain when they rejoice in the merit of bodhisattvas who have newly generated the aspiration? How much merit do they gain when they rejoice in the merit of bodhisattvas who generated the aspiration long ago? How much merit do they gain when they rejoice in the merit of bodhisattvas who are one lifetime away from buddhahood?”

The Buddha said: “Kaushika, the weight of a world of four continents may be measured, but the merit of such rejoicing cannot be measured. The weight of a great trichiliocosm may be measured, but the merit of such rejoicing cannot be measured.

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

Shakra, Lord of the Devas, said: “Blessed One, any sentient beings whose minds do not rejoice in unsurpassed, complete enlightenment are all members of Mara’s retinue. Those whose minds do not rejoice have been born from the realm of Mara. Why? Because those who generate 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 generate a mind of rejoicing and then dedicate it to unsurpassed, complete enlightenment, because it has neither one characteristic nor two characteristics.”

The Buddha said: “It is exactly so. Kaushika, those who thus rejoice in and dedicate the merit of the bodhisattvas will always encounter the Buddhas. They will never behold 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. They will be born from one buddha-land into another, always remaining near the Buddhas and planting roots of virtue.

“Why is this so? Because they rejoice in the immeasurable and innumerable roots of virtue of bodhisattvas who have newly generated the aspiration, of bodhisattvas from the second ground through the tenth ground, and of great bodhisattvas who are one lifetime away from buddhahood, and dedicate them to unsurpassed, complete enlightenment. Through the causes and conditions of these roots of virtue, they swiftly draw near to unsurpassed, complete enlightenment.

“After attaining unsurpassed, complete enlightenment, these bodhisattvas liberate immeasurable, boundless, and innumerable sentient beings.

“Kaushika, therefore, good men and good women should rejoice in the roots of virtue of bodhisattvas who have newly generated the aspiration and dedicate them to unsurpassed, complete enlightenment, neither by means of the mind nor apart from the mind.”

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

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

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

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

“Blessed One, no.”

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

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

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

“If dharmas are ultimately free, then unsurpassed, complete enlightenment cannot be attained.”

The Dharma of nonexistence likewise cannot attain unsurpassed, complete enlightenment. Why? Because all dharmas are nonexistent; within them there is no one who is defiled and no one who is purified.

Therefore, prajnaparamita is ultimately transcendent; dhyana paramita, virya paramita, kshanti paramita, virya paramita, kshanti paramita, shila paramita, and dana paramita are all ultimately transcendent, up to and including unsurpassed, complete enlightenment, which is also ultimately transcendent.

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

“World-Honored One! If prajnaparamita is ultimately transcendent, how can unsurpassed, complete enlightenment be attained by relying upon prajnaparamita? Unsurpassed, complete enlightenment is also ultimately transcendent. Between these two kinds of ultimate transcendence, how can there be anything that is attained?”

The Buddha said: “Excellent! Excellent! Prajnaparamita is ultimately transcendent; dhyana, virya, kshanti, shila, and dana paramita are all ultimately transcendent, up to and including the knowledge of all modes, which is ultimately transcendent.

“Subhuti! Because prajnaparamita is ultimately transcendent, up to and including the knowledge of all modes, which is ultimately transcendent, unsurpassed, complete enlightenment can therefore be attained.

“Subhuti! If they were not ultimately transcendent, they would not be called dhyana, virya, kshanti, shila, and dana paramita, up to and including that which would not be called the knowledge of all modes.

“Subhuti! If it is prajnaparamita, it is ultimately transcendent, up to and including the knowledge of all modes, which is ultimately transcendent. Therefore, it is not the case that unsurpassed, complete enlightenment is attained without relying upon prajnaparamita. Nor is transcendence attained through transcendence. Yet unsurpassed, complete enlightenment does not arise from prajnaparamita.”

– “World-Honored One! The meaning of the great bodhisattvas’ practice is truly very profound.”

– “So it is. Subhuti! The meaning of the great bodhisattvas’ practice is very profound.

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

– “World-Honored One! According to my understanding of the Buddha’s teaching, the practice of great bodhisattvas should not be regarded as difficult. Why? Because great bodhisattvas do not apprehend that profound meaning as something to be realized, do not apprehend prajnaparamita as something to be realized, and do not apprehend anyone who realizes it.

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

“World-Honored One! If a great bodhisattva hears this Dharma and the mind is neither frightened, afraid, nor confused, this is called practicing prajnaparamita.

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

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

“World-Honored One! Just as space does not think that some dharma is far from it or near it, because space is free from discrimination,

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

“World-Honored One! Just as an illusory person does not think, ‘The illusionist is near 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 nearness or distance, because there is no discrimination.

“World-Honored One! Just as an image in a mirror does not think, ‘The object upon which my image depends is near 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 nearness or distance, because there is no discrimination.

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

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

“World-Honored One! It is as when the Buddha manifests a magically created person. That magically created person does not think: ‘The stages of the shravaka and pratyekabuddha are far from me, while unsurpassed, complete enlightenment is near me,’ because that magically created person is free from discrimination.

“Likewise, a great bodhisattva practicing prajnaparamita does not think: ‘The shravakas and pratyekabuddhas are far from me, while unsurpassed, complete enlightenment is near me.’

“World-Honored One! Just as a person creates a magical transformation because there is something to be done, and that 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 makes no discrimination.

“World-Honored One! Just as artisans, because there is work to be done, master and apprentices fashion wooden people or wooden elephants, horses, oxen, and goats, and those wooden figures can perform tasks while remaining free from discrimination,

“so too, because there is something to be done, prajnaparamita is said to accomplish that task, yet prajnaparamita is free from discrimination.”

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

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

Shariputra 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 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 distinctive qualities, unsurpassed, complete enlightenment, and the unconditioned nature are likewise all free from discrimination.

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

Subhuti replied: “Because sentient beings, through the causes and conditions of delusion, create karma with body, speech, and mind, they receive bodies in the six destinies according to their previous karma: the bodies of hell beings, hungry ghosts, animals, asuras, humans, and devas.

“As you have asked, how can one discriminate among stream-enterers through Buddhas?

“Venerable Shariputra! A stream-enterer exists precisely through non-discrimination. The fruit of stream-entry likewise exists through non-discrimination. Up to and including a Buddha and the fruit of Buddhahood, all likewise exist through non-discrimination.

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

“Venerable Shariputra! Therefore, one should know that all dharmas are without discrimination, because they have the character of indestructibility, the suchness of all dharmas, the Dharma-nature, and the ultimate reality.

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

CHAPTER: SPACE

SIXTY-FIFTH

Shariputra asked: “Venerable Subhuti! When a great bodhisattva practices prajnaparamita, does he practice true dharmas or untrue dharmas?”

Subhuti replied: “Venerable Shariputra! When a great bodhisattva practices prajnaparamita, he practices untrue dharmas. Why? Because this prajnaparamita is untrue, up to and including the knowledge of all modes, which is untrue.”

A great bodhisattva practicing prajnaparamita cannot apprehend even the unreal, much less the real. Likewise, when practicing the Dharma of knowledge of all modes, he cannot apprehend even the unreal, much less the real.”

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

Venerable Subhuti said to the sons of devas: “For great bodhisattvas not to realize the stages of the sravakas or pratyekabuddhas within the dharmas of equality is not difficult.

Great bodhisattvas don the great armor, thinking: ‘I shall liberate immeasurable, boundless, and countless beings.’ Knowing that beings are ultimately unapprehensible, yet liberating beings—this indeed is difficult.

Sons of devas! A great bodhisattva who brings forth the resolve for unsurpassed bodhi makes this vow: ‘I shall liberate all beings.’

Yet beings are truly unapprehensible. For such a person to wish to liberate beings is like wishing to liberate empty space.

Why? Because empty space is separate, one should know that beings are also separate. Because empty space is empty, one should know that beings are also empty. Because empty space is not solid, one should know that beings are also not solid. Because empty space is false and deceptive, one should know that beings are also false and deceptive.

Sons of devas! Therefore, you should know that what a great bodhisattva undertakes is difficult. For the benefit of beings who cannot be apprehended, he dons the great armor. This bodhisattva makes a solemn vow for the sake of beings, as though wishing to contend with empty space.

Having made this solemn vow, this bodhisattva still does not perceive any beings for whose sake the solemn vow was made.

Why? Because beings are separate, one should know that the vow is also separate. Because beings are false and deceptive, one should know that the vow is also false and deceptive.

If a great bodhisattva hears such a Dharma and his mind is neither afraid nor confused, you should know that he is a great bodhisattva practicing prajnaparamita.

Why? Because the separation of form is itself the separation of beings; the separation of feeling, perception, formations, and consciousness is itself the separation of beings. The separation of form is itself the separation of the six paramitas; the separation of feeling, perception, formations, and consciousness is itself the separation of the six paramitas. Up to and including the separation of knowledge of all modes is itself the separation of the six paramitas.

If, upon hearing that all dharmas are thus separate from characteristics, his mind is neither frightened, afraid, nor confused, you should know that this is a great bodhisattva whose mind is not confused within prajnaparamita.”

The Buddha asked Venerable Subhuti: “For what reason is a great bodhisattva’s mind not confused within prajnaparamita?”

“World-Honored One! For this reason, a great bodhisattva’s mind is not confused within prajnaparamita. For this bodhisattva, there is no one who is confused, no confusion, and no place of confusion, because all these dharmas are unapprehensible.

World-Honored One! If a great bodhisattva hears such a Dharma and his mind is neither frightened nor confused, one should know that he is a bodhisattva practicing prajnaparamita. Why? Because the person, the event, and the place are all unapprehensible.

When a great bodhisattva practices prajnaparamita in this way, the devas, Sakra, Lord of the Devas, Brahma Kings, devas, and the celestial lords of the worlds should all pay homage to him.”

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

Subhuti! The Buddhas presently dwelling throughout the ten directions also protect and keep in mind that great bodhisattva who practices prajnaparamita. You should know that this bodhisattva is like a Buddha.

Subhuti! Suppose all the beings in worlds as numerous as the sands of the Ganges became Maras, and each of these Maras in turn transformed into Maras as numerous as the sands of the Ganges. All those Maras together would still be unable to obstruct a great bodhisattva who practices prajnaparamita.

Subhuti! When a great bodhisattva perfects the following two dharmas, Mara cannot harm him: first, contemplating the emptiness of all dharmas; second, never abandoning any being. When a bodhisattva perfects these two dharmas, Mara cannot harm him.

There are also two other dharmas which, when perfected by a great bodhisattva, prevent Mara from harming him: first, acting in accordance with his words; second, being protected and kept in mind by the Buddhas.

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

Why? Because when a great bodhisattva practices prajnaparamita, the unsurpassed and innumerable Buddhas presently dwelling throughout the ten directions, while teaching the Dharma amid their great assemblies, all praise and proclaim the name of that great bodhisattva, saying: ‘The great bodhisattva named so-and-so has perfected the merit of prajnaparamita.’

Subhuti! Just as, when I teach the Dharma, I praise Bodhisattva Jewel-Mark and Bodhisattva Sikhin.

There are also great bodhisattvas dwelling in the land of the Buddha Aksobhya who practice prajnaparamita and purely cultivate the holy life; I also praise the names of those bodhisattvas.

Subhuti! It is likewise when the Buddhas presently dwelling in the east teach the Dharma. Among them are great bodhisattvas who practice prajnaparamita and purely cultivate the holy life; I also joyfully praise those bodhisattvas. It is the same in the other nine directions.

There are also bodhisattvas who, from the time they first bring forth the resolve, seek to perfect the Buddha-path until they attain knowledge of all modes. When the Buddhas teach the Dharma, they also joyfully praise those bodhisattvas. Why? Because what the great bodhisattvas undertake is exceedingly difficult: they perform deeds that prevent the lineage of the Buddhas from being severed.”

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

“Subhuti! When teaching the Dharma, the Buddhas themselves praise and proclaim the non-retrogressing bodhisattvas.”

“World-Honored One! Which non-retrogressing bodhisattvas are praised by the Buddhas?”

“Subhuti! Just as the Buddha Aksobhya practiced and trained when he was a bodhisattva, so too do these bodhisattvas train. When teaching the Dharma, the Buddhas joyfully praise these non-retrogressing bodhisattvas.

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

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

Subhuti! Any great bodhisattvas whom the Buddhas joyfully praise when teaching the Dharma will put an end to the stages of the sravakas and pratyekabuddhas and will receive the prediction of unsurpassed bodhi.

Subhuti! Any great bodhisattva whom the Buddhas joyfully praise when teaching the Dharma will come to abide on the stage of non-retrogression. Having abided on that stage, he will attain knowledge of all modes.

Furthermore, Subhuti! When hearing this profound prajnaparamita, a great bodhisattva whose mind is lucid and keen has no doubt but thinks: ‘This matter is exactly as the Buddha has taught.’

That great bodhisattva has also heard this prajnaparamita extensively in the presence of the Buddha Aksobhya and the bodhisattvas, and he has faith in and understands it. Having faith in and understanding it, he practices exactly as the Buddha taught and will come to abide on the stage of non-retrogression.

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

– Blessed One! If, as the Buddha has said, great bodhisattvas abide in accordance with the teaching, practice in accordance with the teaching, and abide in the knowledge of all modes, then since a great bodhisattva has no dharma that can be attained, how can one abide in the knowledge of all modes?

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

– Blessed One! Apart from suchness, no dharma 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 teach the Dharma? Suchness itself cannot be apprehended, much less anyone who abides in suchness and attains unsurpassed perfect enlightenment. There can never be anyone who abides in suchness in order to teach the Dharma.

– Subhuti! It is exactly so. Apart from suchness, no dharma can be attained. Who abides in suchness? Who, having abided in suchness, will attain unsurpassed perfect enlightenment? Who abides in suchness in order to teach the Dharma? Suchness itself cannot be apprehended, much less anyone who abides in suchness and attains unsurpassed perfect enlightenment, or anyone who abides in suchness in order to teach the Dharma.

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

Sakra, Lord of the Devas, said: “Blessed 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 teaches the Dharma. Yet in this regard, great bodhisattvas are neither frightened nor fearful, and they entertain no doubts.”

Venerable Subhuti said to Sakra, Lord of the Devas: “You say that what great bodhisattvas undertake is exceedingly difficult: amid such extremely difficult dharmas, their minds are neither frightened nor fearful, and they entertain no doubts.

Kausika! Since all dharmas are empty, who is frightened? Who is doubtful?”

Sakra, 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 teaching of the Dharma is likewise unobstructed.”