佛說佛母出生三法藏般若波羅蜜多經

Chapter 1: Clearly Understanding the Characteristics of All Formations (Part 2)

At that time, Venerable Purnamaitrayaniputra addressed the Buddha: “World-Honored One, the Buddha instructed Subhuti to expound the prajnaparamita. Why, then, is the Mahayana Dharma now being spoken?”

Thereupon Venerable Subhuti addressed the Buddha: “World-Honored One, does the Mahayana Dharma that I have expounded accord or fail to accord with that prajnaparamita?”

The Buddha said: “It does not fail to accord, Subhuti. Everything you have said accords with the prajnaparamita.”

Then, through the Buddha’s spiritual power, Subhuti addressed the Buddha: “World-Honored One, throughout the past, present, and future, I seek the bodhisattva-mahasattva but cannot apprehend one. Why? Because form is boundless, the bodhisattva-mahasattva is also boundless.

Because feeling, perception, formations, and consciousness are boundless, the bodhisattva-mahasattva is also boundless. Form is something the bodhisattva does not possess and therefore cannot be apprehended. Feeling, perception, formations, and consciousness are things the bodhisattva does not possess and therefore cannot be apprehended.

World-Honored One, though one seeks the bodhisattva-mahasattva in every time, place, and manner, ultimately one still cannot apprehend one. The prajnaparamita also cannot be seen or apprehended. Even all-knowledge cannot be seen or apprehended.

All such dharmas, in every time, place, and manner, cannot be seen or apprehended. What is Dharma? What is non-Dharma?

By what Dharma should beings be instructed to enter the prajnaparamita?

“World-Honored One, ‘bodhisattva’ is merely a name. ‘Prajnaparamita’ is also merely a name. That name itself is unborn. World-Honored One, just as when one speaks of a self, both the self and the dharmas of a self are ultimately unborn.

Because the self has no intrinsic nature, all dharmas are likewise. Why, then, is form here unattached and unborn? Why are feeling, perception, formations, and consciousness unattached and unborn?

Because all dharmas are without nature, they are unattached and unborn. Because dharmas are without nature, all dharmas are unborn. Therefore, the unborn itself is also unborn.

I now instruct entry into the prajnaparamita by means of the Dharma of non-arising. World-Honored One, if one seeks all dharmas apart from the Dharma of non-arising—even the dharmas of a Buddha or a bodhisattva—none can be apprehended. Why?

Apart from the Dharma of non-arising, a bodhisattva-mahasattva cannot accomplish that practice of bodhi.

“World-Honored One, if a bodhisattva-mahasattva hears this teaching and the mind is unmoved, neither startled nor afraid, and neither retreats nor loses what has been attained, one should know that this bodhisattva-mahasattva practices the prajnaparamita and contemplates the prajnaparamita.

“World-Honored One, when a bodhisattva-mahasattva practices or contemplates the prajnaparamita, he does not apprehend form, does not see form arise, and does not see form cease. Likewise, he does not apprehend feeling, perception, formations, or consciousness; he does not see feeling, perception, formations, or consciousness arise, nor does he see them cease. Why?

If form does not arise, it is not form; if form does not cease, it is not form. This non-arising and form are neither two nor different. Non-cessation and form are also neither two nor different.

When form is spoken of, it is these two dharmas: non-arising and non-cessation. If feeling, perception, formations, and consciousness do not arise, they are not feeling, perception, formations, and consciousness. If they do not cease, they are not feeling, perception, formations, and consciousness.

This non-arising and feeling, perception, formations, and consciousness are neither two nor different. Non-cessation and feeling, perception, formations, and consciousness are also neither two nor different. When feeling, perception, formations, and consciousness are spoken of, they are these two dharmas: non-arising and non-cessation.

“World-Honored One, having thus contemplated the prajnaparamita, a bodhisattva-mahasattva finds in form, feeling, perception, formations, and consciousness nothing to be apprehended, nothing that arises, and nothing that ceases; and so it is with all dharmas and all characteristics. Why? If form, feeling, perception, formations, and consciousness neither arise nor cease, they are not form, feeling, perception, formations, and consciousness. Form, feeling, perception, formations, and consciousness and non-arising and non-cessation are neither two nor different. When form, feeling, perception, formations, and consciousness are spoken of, they are these two dharmas: non-arising and non-cessation.”

At that time, Venerable Sariputra asked Subhuti: “As I understand the meaning of what the Venerable Subhuti has said, the bodhisattva is precisely the Dharma of non-arising. If so, why does a bodhisattva still do what is difficult and conceive thoughts of what is difficult for the benefit of sentient beings?”

Subhuti said: “Sariputra, I do not wish to cause bodhisattva-mahasattvas to do what is difficult or conceive thoughts of what is difficult. Why? If they retain the thought that it is difficult, they cannot benefit immeasurable and innumerable sentient beings.

If, toward all sentient beings, they give rise to the perception that it is easy, a joyful perception, the perception of a father, the perception of a mother, and the perception of their own children, they can benefit immeasurable and innumerable sentient beings. A bodhisattva-mahasattva should give rise to this thought regarding all sentient beings: ‘At every time and in every place, I am liberated from all suffering; likewise, at every time and in every place, all sentient beings are liberated from all suffering.’ Everywhere, without abandoning sentient beings, he enables them all to be liberated from the aggregates of suffering and allows no error to arise in his mind.

If a bodhisattva-mahasattva gives rise to such a mind toward sentient beings, he neither does what is difficult nor conceives thoughts of what is difficult.

“Sariputra, a bodhisattva-mahasattva should give rise to this thought: ‘Just as I, in every time, place, and manner, ultimately have no existence whatsoever because I cannot be apprehended, so all those dharmas, in every time, place, and manner, ultimately have no existence because they cannot be apprehended.’ Thus, regarding all internal and external dharmas, he gives rise to the perception of nonexistence. If a bodhisattva-mahasattva practices with such a mind, he neither does what is difficult nor conceives thoughts of what is difficult. Furthermore, Venerable Sariputra, you previously said that the bodhisattva is unborn. So it is, so it is. The bodhisattva is truly unborn.”

Sariputra asked: “If the bodhisattva is unborn, are the bodhisattva’s dharmas also unborn?” Subhuti said: “The bodhisattva’s dharmas are also unborn.” Sariputra asked: “If the bodhisattva’s dharmas are unborn, is all-knowledge unborn?” Subhuti said: “All-knowledge is unborn.” Sariputra asked: “Are the dharmas of all-knowledge unborn?” Subhuti said: “The dharmas of all-knowledge are also unborn.” Sariputra asked: “If the dharmas of all-knowledge are also unborn, are ordinary beings unborn?” Subhuti said: “Ordinary beings are also unborn.” He asked further: “Are the dharmas of ordinary beings also unborn?” Subhuti said: “The dharmas of ordinary beings are also unborn.” Venerable Sariputra asked Subhuti: “If the bodhisattva, the bodhisattva’s dharmas, all-knowledge,

the dharmas of all-knowledge, ordinary beings, and the dharmas of ordinary beings are all unborn, then when that bodhisattva-mahasattva apprehends all-knowledge as unborn, does he thereby apprehend the unborn?”

Venerable Subhuti said: “Sariputra, I do not wish to make the Dharma of non-arising something that can be apprehended. Why? Because the Dharma of non-arising cannot be apprehended.”

Sariputra asked: “Is the Dharma of non-arising not itself non-arising?” Subhuti said: “So it is, so it is. The Dharma of non-arising is not non-arising.” Sariputra asked: “If that Dharma is unborn, is non-arising also unborn?” Subhuti said: “Dharmas that arise are unborn; dharmas that do not arise are also unborn.”

Sariputra asked: “If dharmas of non-arising are also unborn, then is what you say and what you delight in saying arisen or unborn?”

Subhuti said: “What is delighted in as speech is also unborn.”

Sariputra asked: “If what is delighted in as speech is unborn, is what is spoken also unborn?”

Subhuti said: “What is spoken and what is delighted in as speech are all unborn.”

Venerable Sariputra praised Subhuti: “Excellent! Excellent! Subhuti, you are foremost and supreme among expounders of the Dharma. Why? You can answer every question, while remaining unmoved by and causing no damage to the characteristics of any dharma.”

Subhuti said: “Sariputra, the Dharma is originally so. Within the Dharma that has no basis, the Buddha’s disciples can answer according to whatever they are asked, while remaining unmoved by and causing no damage to the characteristics of dharmas. Why? Because no dharma has any basis.”

Sariputra asked Subhuti: “If no dharma has any basis, on which paramita does a bodhisattva-mahasattva rely?”

Subhuti said: “He relies on the prajnaparamita. Sariputra, this should be known in accordance with reality. Because all those dharmas have no basis, all the paramitas are likewise. If a bodhisattva-mahasattva hears this profound prajnaparamita, he should think: ‘There is no speaking, no indicating, no hearing, and nothing apprehended; the mind is unmoved, with no characteristic to seek and no characteristic to grasp.’ One should know that this bodhisattva-mahasattva practices innumerable aspects of prajnaparamita without departing from such mindfulness.”

At that time, Venerable Sariputra asked Subhuti: “Why does a bodhisattva-mahasattva who practices the prajnaparamita not depart from that mindfulness?”

“If a bodhisattva-mahasattva does not depart from such mindfulness, he practices without departing from the prajnaparamita. If a bodhisattva-mahasattva practices without departing from the prajnaparamita, he does not depart from such mindfulness.

“Subhuti, if a bodhisattva-mahasattva does not depart from such practice and mindfulness, then all sentient beings should also have a practice that does not depart from the prajnaparamita. Why? All sentient beings also do not depart from such practice or such mindfulness.”

Subhuti said: “Sariputra, what you have said establishes my meaning. Why? Because sentient beings are without nature, mindfulness should also be known as without nature; because sentient beings are detached, mindfulness should also be known as detached; because sentient beings are without mind, mindfulness should also be known as without mind; because sentient beings have no realization, mindfulness should also be known as having no realization; and because sentient beings know meaning in accordance with reality, mindfulness also knows meaning in accordance with reality. Sariputra, I wish bodhisattva-mahasattvas to practice the prajnaparamita in this way.”

Chapter 2: Sakra, Lord of the Devas

At that time, Sakra, lord of the devas, came to the assembly together with forty thousand devas; the Four Great Heavenly Kings came with twenty thousand devas; Great Brahma, lord of the Saha world, came with ten thousand devas of the Great Brahma Heaven; and a son of the devas from the Pure Abodes came with one thousand devas. All such beings came to attend the assembly. Those sons of the devas each possessed the radiance produced by karmic recompense, but the light of the Buddha’s majestic spiritual power surpassed theirs, so none of their radiance appeared.

Then Sakra, lord of the devas, said to Venerable Subhuti: “We devas, including the Brahma hosts, have assembled here, joyfully wishing to hear and receive the teaching. Venerable Subhuti, please expound the prajnaparamita for the bodhisattva-mahasattvas, enabling them to know how to abide, how to train, and how to be in accord with it.”

Subhuti said: “Kausika, among this assembly of sons of the devas, through the sustaining power and majestic spiritual power of the Buddha, those who have not yet aroused the aspiration for unsurpassed, complete enlightenment should arouse it. Those who have already entered the stage of certainty cannot arouse the aspiration for unsurpassed, complete enlightenment. Why? Because they remain bound to samsara. If such persons can arouse the aspiration for unsurpassed, complete enlightenment, I shall rejoice in it and encourage them to arouse that aspiration, so that their roots of goodness will not be cut off.”

At that time, the World-Honored One praised him: “Excellent! Excellent! Subhuti, you skillfully encourage and guide the bodhisattva-mahasattvas, enabling them to accord with the prajnaparamita.”

Subhuti addressed the Buddha: “World-Honored One, the Buddha’s beneficence toward sentient beings is exceedingly great. Now, wishing to repay the Buddha’s kindness, I encourage and guide them in this way. Why?

The disciples of past Tathagatas, Arhats, Completely Enlightened Ones, also wished to repay the Buddha’s kindness and therefore encouraged and guided bodhisattva-mahasattvas, enabling them to abide in the true Dharma in conformity with their own pure conduct and teaching them to accomplish the prajnaparamita. By practicing in this way, they produced unsurpassed wisdom. World-Honored One, I now likewise embrace and protect the bodhisattva-mahasattvas.

Through the causal power of my embracing and protecting them in this way, the bodhisattva-mahasattvas will swiftly attain unsurpassed, complete enlightenment.”

Then Venerable Subhuti said to Sakra, lord of the devas: “Listen attentively and reflect in accordance with principle. I shall now expound the prajnaparamita—the Dharma of abiding in emptiness for bodhisattva-mahasattvas—so that the bodhisattvas may don the armor of the Mahayana and adorn themselves with the Mahayana. Know that prajnaparamita means not abiding in the five skandhas; not abiding in the eye faculty, visible objects, eye-consciousness, eye-contact, or the feelings produced by eye-contact.

Likewise, it means not abiding in the faculties of ear, nose, tongue, body, and mind; not abiding in the objects of sound, odor, taste, touch, and dharmas; not abiding in ear-, nose-, tongue-, body-, or mind-consciousness; not abiding in ear-contact through mind-contact; and not abiding in the feelings produced by ear-contact through mind-contact. It means not abiding in the dhatus of earth, water, fire, wind, space, or consciousness; not abiding in the foundations of mindfulness, right efforts, bases of spiritual power, faculties, powers, factors of enlightenment, or the path; not abiding in the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, the fruit of a pratyekabuddha, or the stage of Buddhahood.

“By thus not abiding in the five skandhas through not abiding in the stage of Buddhahood, one does not abide in form, feeling, perception, formations, or consciousness as either permanent or impermanent; one does not abide in them as either suffering or happiness; one does not abide in them as either empty or not empty; one does not abide in them as either self or non-self; and one does not abide in them as either pure or defiled.

One does not abide in the dharma of form in order to apprehend emptiness, nor in feeling, perception, formations, or consciousness in order to apprehend emptiness. One does not abide in the unconditioned fruit of stream-entry, the unconditioned fruit of once-returning, the unconditioned fruit of non-returning, the unconditioned fruit of arhatship, the unconditioned fruit of a pratyekabuddha, or the Buddha-Dharma. One does not abide in a stream-enterer as a field of merit, or in the stream-enterer’s seven further rebirths; one does not abide in a once-returner as a field of merit, or in the once-returner who will come to this world only once more before bringing the limits of suffering to an end;

one does not abide in a non-returner as a field of merit, or in the non-returner who will not return to this world but will personally enter nirvana; one does not abide in an arhat as a field of merit, or in the arhat who enters nirvana without remainder in this very life; one does not abide in a pratyekabuddha as a field of merit, or in the pratyekabuddha who surpasses the sravakas but, without reaching the stage of Buddhahood, proceeds toward nirvana.

One does not abide in the supreme field of merit of the Buddhas, nor in the Buddha-Dharma that surpasses ordinary beings and the stages of sravakas and pratyekabuddhas; that benefits immeasurable and innumerable sentient beings; and that causes immeasurable and innumerable hundreds of thousands of kotis of nayutas of sentient beings not to proceed toward the nirvana without remainder of sravakas or pratyekabuddhas, but instead to resolve upon realizing the nirvana of unsurpassed, complete enlightenment and establishing the work of a Buddha.

In all the foregoing, one does not abide.”

At that time, Venerable Sariputra thought: “If the Tathagatas surpass the stages of ordinary beings, sravakas, and pratyekabuddhas; benefit immeasurable and innumerable sentient beings; and cause immeasurable and innumerable hundreds of thousands of kotis of nayutas of sentient beings not to proceed toward the nirvana without remainder of sravakas or pratyekabuddhas, but instead to resolve upon realizing the nirvana of unsurpassed, complete enlightenment and establishing the work of a Buddha—if they do not abide in any such dharmas, where should they abide?”

Then, through the Buddha’s majestic spiritual power, Venerable Subhuti knew his thought and said to Venerable Sariputra: “Sariputra, what do you think? Does the Tathagata, Arhat, Completely Enlightened One have any dharma in which to abide?”

Sariputra said: “No, Subhuti. The Tathagata, Arhat, Completely Enlightened One has no dharma in which to abide. Why? Because he has no abiding mind, he is called the Tathagata. He abides neither in the conditioned realm nor in the unconditioned realm, nor does he abide between them.”

Subhuti said: “So it is, so it is. Sariputra, bodhisattva-mahasattvas should abide in accordance with the abiding of the Tathagata, Arhat, Completely Enlightened One. One who abides in this way has no place of abiding, yet it is not that he has no place of abiding; he is neither determined nor undetermined. A bodhisattva-mahasattva who trains in this way abides skillfully in accord with non-abiding. A bodhisattva-mahasattva who trains in this way practices the prajnaparamita.”

At that time, some sons of the devas in the assembly thought: “The speech, writing, phrases, and passages used by the yaksha hosts can still be understood, but we devas cannot comprehend the dharmas spoken by Venerable Subhuti.”

Then Subhuti knew the thoughts that had arisen in the minds of those sons of the devas and said to them: “You should know that all those dharmas are neither spoken nor indicated, neither heard nor apprehended. Apart from all discrimination, there is nothing to be known.”

The sons of the devas then thought again: “What Venerable Subhuti has said is even more difficult to understand—vast, profound, supreme, and subtle. It is difficult for us devas to enter it.”

Venerable Subhuti again knew that the sons of the devas had given rise to this thought and told them: “You should know that those who wish to attain and abide in the fruit of stream-entry should abide in this acceptance of the unborn. Those who wish to attain and abide in the fruit of once-returning; those who wish to attain and abide in the fruit of non-returning; those who wish to attain and abide in the fruit of arhatship; those who wish to attain and abide in the fruit of a pratyekabuddha; and those who wish to attain and abide in the fruit of unsurpassed, complete enlightenment should all abide in this acceptance of the unborn.”

After hearing this, the sons of the devas thought again: “Who is capable of hearing and receiving the Dharma spoken by Venerable Subhuti?”

Then, through the Buddha’s majestic spiritual power, Subhuti again knew their thought and said: “Sons of the devas, you should know that illusory persons can hear and receive the Dharma I speak. Why? Regarding those dharmas, they neither hear nor realize anything.”

The sons of the devas asked Subhuti: “How is this, Venerable One? Are all sentient beings like illusions?”

Subhuti said: “All sentient beings are like illusions and dreams. Why? All sentient beings and illusions and dreams are neither two nor different. Therefore, all those dharmas are also like illusions and dreams. Stream-enterers and the fruit of stream-entry, once-returners and the fruit of once-returning, non-returners and the fruit of non-returning, arhats and the fruit of arhatship, pratyekabuddhas and the fruit of a pratyekabuddha—all are like illusions and dreams. The fruit of unsurpassed, complete enlightenment is also like an illusion and a dream.”

The sons of the devas again asked Venerable Subhuti: “If unsurpassed, complete enlightenment is said to be like an illusion and a dream, is the Dharma of nirvana also like an illusion and a dream?”

Subhuti said: “Even nirvana is like an illusion and a dream, how much more so other dharmas.”

The sons of the devas asked: “Why do you say that the Dharma of nirvana is like an illusion and a dream?”

Subhuti said: “If there were a dharma surpassing nirvana, I would also say that it was like an illusion and a dream. Why? Illusions and dreams and the Dharma of nirvana are neither two nor different.”

Then Venerable Sariputra, Venerable Purnamaitrayaniputra, Venerable Mahakausthila, Venerable Mahakatyayana, Venerable Mahakasyapa, such great sravakas, and the bodhisattva-mahasattvas all asked Venerable Subhuti: “Who is capable of receiving the meaning of the prajnaparamita as the Venerable One has expounded it?”

At that time, Ananda said to the great assembly: “If there are non-retrogressing bodhisattva-mahasattvas, persons endowed with right view, and arhats whose outflows have been exhausted, one should know that all such persons can receive the meaning of the prajnaparamita spoken by Subhuti.”

Subhuti then told the assembly: “The prajnaparamita I have spoken cannot be received. Why? Within it there is no dharma that is expounded, no dharma that is indicated, nothing discriminated, and nothing comprehended. Because there is no expounding, indicating, or comprehending, the prajnaparamita is expounded in this way and heard and received in this way.”

Then Sakra, lord of the devas, thought: “Venerable Subhuti is now expounding such a profound true Dharma. I should magically produce precious flowers and scatter them over him.” Having thought this, he conjured innumerable precious flowers and scattered them over Venerable Subhuti.

Subhuti then thought: “I have never before seen in the Heaven of the Thirty-Three these innumerable precious flowers that have been conjured. These flowers are subtle and excellent and were not born from trees.”

Sakra, lord of the devas, knew Subhuti’s thought and said to him: “These flowers are not produced dharmas. Why? They were born neither from the mind nor from trees.”

Subhuti said: “Kausika, if these flowers were born neither from trees nor from the mind, then they are unborn. If they were not born, they cannot be called flowers.”

Sakra, lord of the devas, then thought: “Venerable Subhuti’s wisdom is truly deep and vast. He skillfully expounds names, phrases, and writings. In accordance with what he has said, he expounds the true meaning without destroying provisional designations.”

Having thought this, he said to Subhuti: “As the Venerable One has said, bodhisattva-mahasattvas should train in this way.”

Venerable Subhuti then said to Sakra, lord of the devas: “Kausika, so it is, so it is. Bodhisattva-mahasattvas should train in this way. To train in this way is not to train in the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, or the fruit of a pratyekabuddha.

If one does not train in such fruits, one trains in all-knowledge and abides in the Buddha-Dharma. To abide in this way is to train in immeasurable and boundless Buddha-dharmas. Training in this way, though one trains in dharmas pertaining to form, there is neither increase nor decrease; though one trains in feeling, perception, formations, and consciousness, there is neither increase nor decrease.

If one trains in form, feeling, perception, formations, and consciousness without increase or decrease, one trains without grasping form and without grasping feeling, perception, formations, or consciousness; one trains without relinquishing form and without relinquishing feeling, perception, formations, or consciousness. A dharma that is neither grasped nor relinquished neither arises nor ceases. If one clearly knows that all dharmas cannot be grasped or relinquished and neither arise nor cease, and one trains in this way, this is called training in all-knowledge and giving rise to all-knowledge.”

Venerable Sariputra then said to Subhuti: “If a bodhisattva-mahasattva, because he does not grasp dharmas and trains in non-arising and non-cessation, trains in all-knowledge—which likewise is not grasped and is learned through non-arising and non-cessation—is this how the bodhisattva-mahasattva trains? Is training in this way the cultivation and study of all-knowledge?”

Subhuti said: “So it is, so it is. That all-knowledge, including all Buddha-dharmas, cannot be grasped and neither arises nor ceases. Cultivating and training in this way is precisely the bodhisattva-mahasattva’s training in all-knowledge.”

Then Sakra, lord of the devas, asked Venerable Sariputra: “Where should the bodhisattva-mahasattva’s prajnaparamita be sought?”

Sariputra said: “Kausika, the bodhisattva-mahasattva’s prajnaparamita should be sought in what Subhuti has expounded.”

Sakra, lord of the devas, said: “Venerable Sariputra, by whose spiritual power is the prajnaparamita expounded by Subhuti sustained?”

Sariputra said: “Kausika, know that it is sustained by the Buddha’s spiritual power.”

Venerable Subhuti then said to Sakra, lord of the devas: “Know that the prajnaparamita I speak is entirely sustained by the Tathagata’s spiritual power. As for where the bodhisattva-mahasattva’s prajnaparamita should be sought, know that it should not be sought in form or outside form. Likewise, it should not be sought in feeling, perception, formations, or consciousness, or outside feeling, perception, formations, or consciousness. Why? Form is not prajnaparamita, and what is outside form is also not prajnaparamita. Feeling, perception, formations, and consciousness are not prajnaparamita, and what is outside feeling, perception, formations, and consciousness is also not prajnaparamita.”

Sakra, lord of the devas, asked: “Venerable Subhuti, is the Great Paramita the prajnaparamita? Is the Immeasurable Paramita the prajnaparamita? Is the Boundless Paramita the prajnaparamita?”

Subhuti said: “So it is, so it is. Kausika, the Great Paramita is the prajnaparamita, the Immeasurable Paramita is the prajnaparamita, and the Boundless Paramita is the prajnaparamita. Why? Because form is vast, the prajnaparamita is also vast; because feeling, perception, formations, and consciousness are vast, the prajnaparamita is also vast. Because form, feeling, perception, formations, and consciousness are immeasurable, the prajnaparamita is also immeasurable. Because form, feeling, perception, formations, and consciousness are boundless, the prajnaparamita is also boundless.

“Furthermore, Kausika, because its objects are boundless, the prajnaparamita is boundless; because the prajnaparamita is boundless, sentient beings are also boundless. Why are its objects called boundless? It is because past form, feeling, perception, formations, and consciousness cannot be apprehended; present form, feeling, perception, formations, and consciousness cannot be apprehended; and future form, feeling, perception, formations, and consciousness cannot be apprehended. Even all dharmas of the past, present, and future cannot be apprehended. For this reason, its objects are called boundless, and thus the prajnaparamita is boundless.

“Furthermore, why are sentient beings said to be boundless? Kausika, know that sentient beings of the past, present, and future cannot be apprehended.”

Sakra, lord of the devas, asked: “How is this, Subhuti? Is the realm of sentient beings boundless?”

Subhuti said: “Sentient beings are immeasurable and cannot be completely counted. For this reason, sentient beings are called boundless.”

Sakra, lord of the devas, again asked Subhuti: “When you speak of ‘sentient beings,’ what does ‘sentient being’ mean?”

Subhuti said: “The meaning of all dharmas is the meaning of sentient beings. Kausika, what do you think? What meaning should be called the meaning of sentient beings?”

Sakra, lord of the devas, said: “In my understanding, the meaning of a dharma is not the meaning of sentient beings, and the meaning of a non-dharma is also not the meaning of sentient beings. Know that sentient beings have no origin, cause, self, or condition; that name is established merely as a skillful means.”

Subhuti said: “Kausika, I previously said that sentient beings are boundless. What do you think? Are there real sentient beings that can be spoken of or indicated?”

Sakra, lord of the devas, said: “No, Subhuti.”

Subhuti then said: “Because sentient beings have no reality and cannot be spoken of or indicated, I say that sentient beings are boundless. Kausika, suppose that the Tathagata, Arhat, Completely Enlightened One were to live for as many kalpas as there are grains of sand in the Ganges and, using skillful means of language, speak of every sentient being who has been born, is being born, or will be born, or who has ceased, is ceasing, or will cease. Could he speak of them all to the end?”

Sakra, lord of the devas, said: “He could not, Subhuti. Why? All sentient beings have always been pure.”

Subhuti said: “Thus, because sentient beings are boundless, know that the prajnaparamita is also boundless.”

Then Sakra, lord of the devas; Great Brahma, the Heavenly King; the Great Lord of the World; the other devas; the hosts of goddesses; rishis; and others in the assembly all addressed the Buddha: “How joyful! How excellent that the Tathagata has appeared in the world! Venerable Subhuti can skillfully expound the prajnaparamita. If bodhisattva-mahasattvas receive and uphold this Dharma without departing from the prajnaparamita of the Buddhas, the Tathagatas, we should honor them as though recollecting the Buddhas.”

The World-Honored One then said to Sakra, lord of the devas; Great Brahma, the Heavenly King; and all the hosts of devas and rishis: “So it is, so it is. You should know that formerly, when I cultivated the practice of bodhi in the supreme city of Dipankara Tathagata, Arhat, Completely Enlightened One, I also did not depart from the prajnaparamita. That Dipankara Tathagata conferred upon me the prediction of unsurpassed, complete enlightenment, saying: ‘In the future, after passing through incalculable kalpas, you will become a Buddha named Sakyamuni, the Tathagata, Arhat, Completely Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, Buddha, World-Honored One.’”

Then Sakra, lord of the devas, and the hosts of devas addressed the Buddha: “Rare indeed, World-Honored One! Rare indeed, Well-Gone One! This prajnaparamita can encompass all-knowledge. Bodhisattva-mahasattvas should train in this way.”

Chapter 3: The Merit of the Precious Stupa (Part 1)

At that time, the World-Honored One addressed the fourfold assembly of bhikkhus, bhikkhunis, upasakas, and upasikas; Sakra, lord of the devas; the hosts of devas of the Desire Realm; Great Brahma, the Heavenly King; the hosts of devas of the Form Realm up to the Akanistha Heaven; and all the sons of the devas: “You should know that if a good man or good woman can hear, receive, read, recite, and practice as taught this profound Dharma gateway of prajnaparamita, that person will not be watched for an opportunity by Mara, Mara’s followers, humans, or nonhumans; will not be harmed by malice; and will not lose his or her life through wrongful or untimely death.

“Furthermore, if a good man or good woman has not yet been able to hear, receive, read, or recite this prajnaparamita, but has aroused the aspiration for unsurpassed, complete enlightenment, devas will come to that person, protect and remember him or her, and offer encouragement, enabling that person to hear, receive, read, recite, and practice this prajnaparamita as taught.

“Furthermore, if a good man or good woman receives, upholds, reads, recites, and practices this prajnaparamita as taught, then whether that person is in an empty house, among a crowd, beneath a tree, in the wilderness, on a road or away from any road, or even upon the great ocean—whether walking, standing, sitting, or lying down in any such place—that person will be free from all fear and will be protected and remembered by the devas.”

Then the Four Great Heavenly Kings addressed the Buddha: “World-Honored One, if a good man or good woman hears, receives, reads, recites, and practices this prajnaparamita as taught, we shall go there to protect and remember that person, causing him or her to be diligent, neither retreating nor losing what has been attained.”

Then Sakra, lord of the devas, addressed the Buddha: “World-Honored One, if a good man or good woman hears, receives, reads, recites, and practices this prajnaparamita as taught, I too shall go and protect and remember that person, preventing decline, suffering, or distress.”

Then Great Brahma, the Heavenly King, and all the Brahma hosts addressed the Buddha: “World-Honored One, if a good man or good woman hears, receives, reads, recites, and practices this prajnaparamita as taught, we shall go and protect that person, preventing decline, suffering, or distress.”

Then Sakra, lord of the devas, again addressed the Buddha: “Rare indeed, World-Honored One! Good men and good women who receive, uphold, read, and recite this profound prajnaparamita obtain such merit in this present life. Why is this? World-Honored One, does one who receives and upholds this prajnaparamita thereby encompass all the paramitas?”

The Buddha said: “So it is, Kausika. One who receives and upholds this prajnaparamita thereby encompasses all the paramitas. Kausika, one who receives, upholds, reads, and recites this prajnaparamita possesses vast and profound merit. Listen attentively and reflect well; I shall explain it for you.”

Sakra, lord of the devas, said: “Excellent, World-Honored One. Please expound it.”

The Buddha said: “Kausika, this Dharma gateway of prajnaparamita that I teach cannot be impaired or destroyed by any evil dharma. When evil dharmas arise and seek to cause injury or distress, they will gradually disappear of themselves. Although they may arise temporarily, they can do no harm. Why? Kausika, know that through the power of the merit gained by receiving, upholding, reading, and reciting the prajnaparamita, even though evil dharmas arise, they disappear of themselves.

“Kausika, it is as when venomous snakes in the world slither about seeking food. Seeing small insects, they wish to devour them. At that time, there is a medicinal plant called mat-ki that can neutralize every poison, and those small insects approach that medicinal plant. When the venomous snakes smell the plant’s fragrance, they retreat of themselves. The small insects are not devoured. Why? Because this mat-ki medicinal plant can neutralize every poison.

“Kausika, good men and good women are likewise. If they receive, uphold, and read and recite this prajnaparamita; expound it themselves or explain it to others; and practice it as taught, they will not be harmed by any evil dharma. Although evil dharmas arise, they will disappear of themselves.

Why? Know that this is entirely due to the power of the merit of the prajnaparamita, which remains unmoved in every place and circumstance. The prajnaparamita can eliminate greed and all other afflictions and can also lead to realization of unsurpassed nirvana.

Kausika, one who receives, upholds, reads, and recites this prajnaparamita will constantly be assisted by the Four Great Heavenly Kings, Sakra, lord of the devas, Great Brahma, the Heavenly King, and even the Buddhas and bodhisattvas, who will prevent that person from undergoing decline, suffering, or distress.

“Furthermore, Kausika, if a good man or good woman receives, upholds, reads, and recites this prajnaparamita, that person will always speak words that inspire trust, gentle words, pure words, and undefiled words. That person will not become enraged or be obscured by conceit, will constantly arouse loving-kindness, and will neither arouse nor increase such afflictions as resentment, anger, and wrath. That good man or good woman will constantly think: ‘Because I aspire to unsurpassed, complete enlightenment, I should not become angry at dharmas that cause injury or distress. Why? If anger arises, the faculties become altered, and a gentle and harmonious appearance cannot be maintained.’ Having reflected in this way, that person abides in right mindfulness.

“Kausika, through receiving, upholding, reading, and reciting the prajnaparamita, that good man or good woman obtains such merit in this present life.”