佛說佛母出生三法藏般若波羅蜜多經

Chapter 12: Revealing the World (Part 2)

The Buddha said to Subhūti: Furthermore, the Tathāgata, by means of the Prajñāpāramitā, knows truly, just as they are, the immeasurable and innumerable sentient beings, and the divergent views of the pudgalas, and the arising and ceasing of the formations. How does the Tathāgata know the sentient beings, the divergent views of the pudgalas, and the arising and ceasing of the formations? Subhūti, it is to know clearly the arising and ceasing of the formations produced by sentient beings, which arise in dependence on form, and arise in dependence on feeling, perception, formations, and consciousness.

What does it mean to arise in dependence on form, feeling, perception, formations, and consciousness? These are the divergent views that the pudgala gives rise to. Such as holding that the Self and the world are eternal, that form is eternal; that the Self and the world are impermanent, both eternal and impermanent, neither eternal nor impermanent.

In the same way, the Self and the world are eternal; feeling, perception, formations, and consciousness are eternal; the Self and the world are impermanent, both eternal and impermanent, neither eternal nor impermanent. Feeling, perception, formations, and consciousness are impermanent, both eternal and impermanent, neither eternal nor impermanent.

Furthermore, the Self and the world are finite. Form is finite. The Self and the world are infinite, both finite and infinite, neither finite nor infinite. Form is infinite, both finite and infinite, neither finite nor infinite. In the same way, the Self and the world are finite. Feeling, perception, formations, and consciousness are finite. The Self and the world are infinite, both finite and infinite, neither finite nor infinite. Feeling, perception, formations, and consciousness are infinite, both finite and infinite, neither finite nor infinite.

Furthermore, after death, form passes on thus, does not pass on thus, both passes on thus and does not pass on thus, neither passes on thus nor does not pass on thus. In the same way, feeling, perception, formations, and consciousness, after death, pass on thus, do not pass on thus, both pass on thus and do not pass on thus, neither pass on thus nor do not pass on thus.

Furthermore, the body itself is the soul, the body is one thing and the soul another. In the same way, form, feeling, perception, formations, and consciousness are the body, are the soul; form, feeling, perception, formations, and consciousness are other than the body, other than the soul. Such views all arise in dependence on the five aggregates.

All these are the deluded, divergent views of the pudgalas. The Tathāgata knows them all truly, just as they are. Subhūti, for this reason the Tathāgata, the Worthy One, the Perfectly Enlightened One, by means of the Prajñāpāramitā, is able to know the immeasurable and innumerable sentient beings, and the arising and ceasing of the divergent views of the pudgalas in just this way.

Furthermore, Subhūti, the Tathāgata, by means of the Prajñāpāramitā, knows truly, just as they are, the characteristics of the form, feeling, perception, formations, and consciousness of immeasurable and innumerable sentient beings. How does

the Tathāgata know the characteristic of the form of sentient beings? Subhūti, it is to know clearly the Suchness of form. How does the Tathāgata know the characteristic of the feeling, perception, formations, and consciousness of sentient beings? Subhūti, it is to know clearly the Suchness of feeling, perception, formations, and consciousness.

Subhūti, for this reason the Tathāgata says that the Suchness of the birth-and-death of sentient beings is the Suchness of the five aggregates, the Suchness of the five aggregates is the Suchness of the world. Why is that? The Suchness of the five aggregates and the Suchness of the world are not different.

Therefore, the Suchness of the five aggregates is the Suchness of the world, the Suchness of the world is the Suchness of all dharmas, the Suchness of all dharmas is the Suchness of the fruit of the Srotāpanna, the Suchness of the fruit of the Srotāpanna is the Suchness of the fruit of the Sakṛdāgāmin, the Suchness of the fruit of the Sakṛdāgāmin is the Suchness of the fruit of the Anāgāmin, the Suchness of the fruit of the Anāgāmin is the Suchness of the fruit of the Arhat, the Suchness of the fruit of the Arhat is the Suchness of the fruit of the Pratyekabuddha, the Suchness of the fruit of the Pratyekabuddha is the Suchness of the Tathāgata.

Therefore the fruit of the Tathāgata and the fruit of the Śrāvaka and Pratyekabuddha, and the five aggregates of the world, on through all dharmas, are all one and the same Suchness. Such Suchnesses are not of one nature, not of many natures; they are of every kind of nature, free from every kind of nature, not two, without discrimination, without fabrication, without exhaustion.

Subhūti, the Tathāgata, by means of the Prajñāpāramitā, has attained this Suchness; because he has realized this Suchness, he is called the Tathāgata. For this reason, the Tathāgata, the Worthy One, the Perfectly Enlightened One, declares that the Prajñāpāramitā is able to reveal the world, that the Prajñāpāramitā is the mother of all Buddhas, giving birth to all Buddhas. Because they are born from it, they know truly, just as it is, that the Suchness of all dharmas is not different; because they have realized this Suchness, they appear in the world and accomplish Unsurpassed Perfect Enlightenment.

At that time, Subhūti addressed the Buddha: World-Honored One, as the Buddha has said, the dharma of Suchness is supreme and profound. The Buddha, by means of this Suchness, has attained the fruit of Bodhi. World-Honored One, this dharma is profound; who is able to believe and understand it? Is it not only the Bodhisattva-Mahāsattva who abides in non-retrogression, the Arhat whose vows are fulfilled, the pudgala of right view, who is able to believe and understand it?

The Buddha said: Subhūti, so it is, so it is, as you have said. Furthermore, Subhūti, the dharma of Suchness is the characteristic of inexhaustibility, supreme and profound. The Tathāgata, the Worthy One, the Perfectly Enlightened One, truly proclaims that characteristic of inexhaustibility.

At that time, Śakra, Lord of the Devas, and the other multitudes of devaputras in the Desire Realm, and twenty thousand Brahmā-multitude devaputras of the Form Realm, came to the place where the Buddha was; having arrived, they bowed their heads to the Buddha's feet and withdrew to one side.

At that time, the devaputras addressed the Buddha: World-Honored One, the Buddha has spoken the supreme and profound dharma. What characteristic does it have within it?

The Buddha said: Devaputras, all dharmas take Emptiness as their characteristic, take Signlessness and Wishlessness as their characteristic. This characteristic is unarisen, unceasing, undefiled, unpurified. The dharma-realm is quiescent, like empty space, with no resting place; it is a characteristic, and it is not a characteristic.

The Tathāgata, the Worthy One, the Perfectly Enlightened One, says that form, feeling, formations, and consciousness, their characteristics too are likewise: they are characteristics and they are not characteristics; yet these characteristics, the characteristic cannot be destroyed. The world, devas, humans, asuras, and so forth, cannot destroy it. Why is that?

Because devas, humans, asuras, and so forth, all have characteristics. Devaputras, if someone were to ask who created empty space, would this person be asking rightly?

The devaputras addressed the Buddha: No, World-Honored One. Empty space is not created. Why is that? Empty space is unconditioned; who could create it?

The Buddha said to the devaputras: So it is, so it is. The Tathāgata, the Worthy One, the Perfectly Enlightened One, arises from the dharma of Non-duality, and says that the characteristics of all dharmas are likewise the characteristic of Non-duality. Why is that? Because when the Tathāgata attains this characteristic, there is no place of abiding. Therefore, the Buddha says that all dharmas have no characteristic of fabrication.

At that time, the Venerable Subhūti addressed the Buddha: World-Honored One, this characteristic is profound. Because the Tathāgata attains this characteristic, he becomes the Perfectly Enlightened One, and with unobstructed wisdom expounds the Prajñāpāramitā; and this Prajñāpāramitā is precisely the field of practice of all Buddhas.

The Buddha said to the Venerable Subhūti: So it is, so it is. The Tathāgata, the Worthy One, the Perfectly Enlightened One, by means of the Prajñāpāramitā, reveals truly, just as it is, the characteristic of that world. Subhūti, the Tathāgata, the Worthy One, the Perfectly Enlightened One, relies on the dharma, makes offerings to, reveres, honors, and praises the dharma; the dharma that is spoken of is precisely the Prajñāpāramitā. Whether there is a Buddha or there is no Buddha, this dharma ever abides. Therefore, the Tathāgata relies on the Prajñāpāramitā. Because he relies on it, the Tathāgata cultivates the Prajñāpāramitā. Because he cultivates it, he attains Omniscience.

Furthermore, Subhūti, you should now know that the Buddha is one who knows gratitude and is able to repay kindness. If someone were to ask who is the one who knows gratitude and is able to repay kindness, one should answer that the Buddha is the one who knows gratitude and is able to repay kindness. Why is that? The Tathāgata, by practicing the Way and learning the dharma, attained Unsurpassed Perfect Enlightenment; and now he again protects and is mindful of this Way, this dharma. Subhūti, what the Tathāgata practices and what he learns is precisely the Prajñāpāramitā. For this reason, the Tathāgata is called the one who truly repays kindness.

Furthermore, Subhūti, the Tathāgata knows that all dharmas are without fabrication; because of the characteristic of non-fabrication, he attained Unsurpassed Perfect Enlightenment. Now he again truly says that all dharmas are without fabrication, that the characteristic is without fabrication, and this too is the Tathāgata truly repaying kindness.

Furthermore, Subhūti, the Tathāgata knows that all dharmas come from within the Prajñāpāramitā; now he again truly says that the Prajñāpāramitā reveals the world, and this too is the Tathāgata truly repaying kindness.

Subhūti addressed the Buddha: World-Honored One, those dharmas do not know and do not see; how is it that the Tathāgata, the Worthy One, the Perfectly Enlightened One, says that the Prajñāpāramitā reveals the world?

The Buddha said to the Venerable Subhūti: Excellent! Excellent! You are able to ask the Buddha this profound meaning. Subhūti, so it is, so it is. All dharmas do not know, all dharmas do not see. How is it that all dharmas do not know and do not see? It means that all dharmas are Empty, without any support. Therefore all dharmas do not see and do not know. Because the Tathāgata, the Worthy One, the Perfectly Enlightened One, attains this dharma, he says that the Prajñāpāramitā is able to reveal the world. How does it reveal the world? Subhūti, if one does not see form, does not see feeling, perception, formations, and consciousness, this is to reveal the world.

Subhūti addressed the Buddha: World-Honored One, what does it mean not to see form, not to see feeling, perception, formations, and consciousness?

The Buddha said: Subhūti, if consciousness does not arise grasping at form, this is called not seeing form; if consciousness does not arise grasping at feeling, perception, formations, and consciousness, this is called not seeing feeling, perception, formations, and consciousness. Subhūti, if one does not see form, feeling, perception, formations, and consciousness, this is not to see the world; if one does not see the world in this way, this is called seeing the world rightly.

What is it to see the world rightly? It means that because the world is Empty, because the world is free from characteristics, because the world is quiescent, because the world is undefiled. The Prajñāpāramitā reveals it in this way.

The Tathāgata, the Worthy One, the Perfectly Enlightened One, also speaks in this way.

Chapter 13: The Inconceivable

At that time, the Venerable Subhūti addressed the Buddha: World-Honored One, this profound and supreme Prajñāpāramitā has come forth for the sake of a great undertaking, has come forth for the sake of that which is inconceivable, that which cannot be weighed, that which cannot be measured, that which cannot be counted, that which has nothing equal to it.

The Buddha said: Subhūti, so it is, so it is. The profound and supreme Prajñāpāramitā has come forth for the sake of a great undertaking, for the sake of that which is inconceivable, that which cannot be weighed, that which cannot be measured, that which cannot be counted, that which has nothing equal to it.

Subhūti, how is it that it comes forth for the sake of that which is inconceivable? It means that the dharma of the Tathāgata, the dharma of the Buddha, the dharma of Self-arisen Wisdom, the dharma of Omniscience—such dharmas are inconceivable, not the mind, not the mind-factors that can turn upon them; within them there is no discrimination. Therefore the Prajñāpāramitā comes forth for the sake of that which is inconceivable.

Subhūti, how is it that it comes forth for the sake of that which cannot be weighed? It means that the dharma of the Tathāgata, the dharma of the Buddha, the dharma of Self-arisen Wisdom, the dharma of Omniscience—such dharmas, the mind cannot weigh them. Therefore, the Prajñāpāramitā comes forth for the sake of that which cannot be weighed.

Subhūti, how is it that it comes forth for the sake of that which cannot be measured? It means that the dharma of the Tathāgata, the dharma of the Buddha, the dharma of Self-arisen Wisdom, the dharma of Omniscience—such dharmas are beyond all measurement, having no limit or measure. Therefore, the Prajñāpāramitā comes forth for the sake of that which cannot be measured.

Subhūti, how is it that it comes forth for the sake of that which cannot be counted? It means that the dharma of the Tathāgata, the dharma of the Buddha, the dharma of Self-arisen Wisdom, the dharma of Omniscience—such dharmas are beyond all numbers, a number that cannot be counted. Therefore, the Prajñāpāramitā comes forth for the sake of that which cannot be counted.

Subhūti, how is it that it comes forth for the sake of that which has nothing equal to it? It means that the dharma of the Tathāgata, the dharma of the Buddha, the dharma of Self-arisen Wisdom, the dharma of Omniscience—such dharmas have nothing equal to them, let alone anything surpassing them. Therefore, the Prajñāpāramitā comes forth for the sake of that which has nothing equal to it.

Subhūti again addressed the Buddha: World-Honored One, if the dharma of the Tathāgata, the dharma of the Buddha, the dharma of Self-arisen Wisdom, the dharma of Omniscience—such dharmas are inconceivable, cannot be weighed, cannot be measured, cannot be counted, and have nothing equal to them, then is that form also inconceivable, unable to be weighed, unable to be measured, unable to be counted, with nothing equal to it; and are feeling, perception, formations, and consciousness also inconceivable, unable to be weighed, unable to be measured, unable to be counted, with nothing equal to them?

The Buddha said to the Venerable Subhūti: So it is, so it is, Subhūti. For form is inconceivable, cannot be weighed, cannot be measured, cannot be counted, has nothing equal to it; feeling, perception, formations, and consciousness are inconceivable, cannot be weighed, cannot be measured, cannot be counted, have nothing equal to them; on through all dharmas, which too are inconceivable, cannot be weighed, cannot be measured, cannot be counted, have nothing equal to them. For within the dharma-nature, form has no mind, no mental dharmas; feeling, perception, formations, and consciousness, within the dharma-nature, have no mind, no mental dharmas; on through all dharmas, which, within the dharma-nature, also have no mind, no mental dharmas.

Subhūti, because form, feeling, perception, formations, and consciousness, within the dharma-nature, have no mind, no mental dharmas, they are therefore inconceivable, cannot be weighed; on through all dharmas, which too are inconceivable, cannot be weighed. Subhūti, because form, feeling, perception, formations, and consciousness cannot be measured, on through all dharmas, which too cannot be measured. Why is that?

Form, feeling, perception, formations, and consciousness cannot be measured, on through all dharmas, which too cannot be measured. Because they cannot be measured, form, feeling, perception, formations, and consciousness, on through all dharmas, are without fabrication. Because they are without fabrication, form, feeling, perception, formations, and consciousness, on through all dharmas, are all unarisen.

Because they are unarisen, form, feeling, perception, formations, and consciousness, on through all dharmas, all cannot be measured. Subhūti, because form, feeling, perception, formations, and consciousness cannot be counted, on through all dharmas, which too cannot be counted. Why is that?

Because they are beyond portion and number. Subhūti, because form, feeling, perception, formations, and consciousness have nothing equal to them, on through all dharmas, which too have nothing equal to them. Why is that?

Because they are even, like empty space. All dharmas are likewise.

Furthermore, Subhūti. What do you think? Does empty space have a mind or mental dharmas?

Subhūti said: No, World-Honored One.

The Buddha said: Subhūti, all those dharmas are likewise. Because empty space is inconceivable, all dharmas too are inconceivable. Because empty space cannot be weighed, all dharmas too cannot be weighed. Because empty space cannot be measured, all dharmas too cannot be measured. Because empty space cannot be counted, all dharmas too cannot be counted. Because empty space has nothing equal to it, all dharmas too have nothing equal to them. Therefore all dharmas are free from all discrimination. If there is discrimination, it is all the consciousness of karma.

Subhūti, the cessation of all weighing, measuring, and calculating is called the inconceivable. Because it cannot be weighed, it is called that which cannot be weighed. Because it has no limit or measure, it is called that which cannot be measured. Because it is beyond all numbers, it is called that which cannot be calculated. Because it is like empty space, it is called that which has nothing equal to it. By this condition, one should know that the dharma of the Tathāgata, the dharma of the Buddha, the dharma of Self-arisen Wisdom, the dharma of Omniscience, on through all dharmas, are all like empty space, inconceivable, unable to be weighed, unable to be measured, unable to be calculated, with nothing equal to them.

When this dharma-gate of the inconceivable on through that which has nothing equal to it was spoken, in the assembly five hundred bhikṣus and twenty bhikṣuṇīs, not grasping at any dharmas, exhausted all the outflows and were well liberated in mind; sixty upāsakas and thirty upāsikās, far removed from dust and defilement, attained the pure dharma-eye, and right before the Buddha all received predictions; twenty Bodhisattvas all realized the Forbearance of the Non-arising of Dharmas, and these Bodhisattvas in this Auspicious Eon will accomplish the fruit of Unsurpassed Perfect Enlightenment.

At that time, Subhūti addressed the Buddha: World-Honored One, the profound and supreme Prajñāpāramitā—earlier the Buddha said it came forth for the sake of a great undertaking; what is its characteristic?

The Buddha said: Subhūti, the Prajñāpāramitā has come forth for the sake of a great undertaking. You should now know that the dharma of the Buddha, the dharma of the Pratyekabuddha, the dharma of the Śrāvaka all abide within the Prajñāpāramitā. Subhūti, just as in the world a Kṣatriya prince, having received the consecration, takes the throne of king, has affairs of the king and affairs of the city, the country, the affairs of the people, and so forth, all of which he entrusts to the great ministers; the great ministers, having received the command, carry them out in unity.

The Prajñāpāramitā is likewise. There is the dharma of the Buddha, the dharma of the Pratyekabuddha, the dharma of the Śrāvaka—the dharmas all abide within the Prajñāpāramitā. The Prajñāpāramitā unifies all dharmas.

All dharmas thus are called a great undertaking. Therefore, the Prajñāpāramitā has come forth for the sake of a great undertaking.

Furthermore, Subhūti. The Prajñāpāramitā has come forth because it does not grasp at form, does not cling to form; because it does not grasp at, does not cling to feeling, perception, formations, and consciousness; because it does not grasp at, does not cling to the fruit of the Srotāpanna, the fruit of the Sakṛdāgāmin, the fruit of the Anāgāmin, the fruit of the Arhat; because it does not grasp at, does not cling to the fruit of the Pratyekabuddha; because it does not grasp at, does not cling to Omniscience.

Subhūti addressed the Buddha: World-Honored One, how is it that the Prajñāpāramitā has come forth not grasping at, not clinging to Omniscience?

The Buddha said to Subhūti: What do you think? The dharma of the Arhat that you have realized—is there any seeing, anything that can be grasped, anything that can be clung to?

Subhūti said: No, World-Honored One. In the dharma that I have realized, there is no seeing, nor anything that can be grasped, nor anything that can be clung to.

The Buddha said: Subhūti, the Prajñāpāramitā is likewise. There is the dharma of the Tathāgata on through the dharma of Omniscience; in all these dharmas there is no seeing, no grasping, no clinging. Therefore, the Prajñāpāramitā has come forth not grasping at, not clinging to Omniscience.

At that time, the Venerable Subhūti addressed the Buddha: World-Honored One, as the Buddha has expounded, the Prajñāpāramitā that does not grasp, does not cling, is supreme, profound, rare, and difficult to attain. World-Honored One, if a Bodhisattva-Mahāsattva who has newly entered the Great Vehicle, on hearing such teaching, is not worried, not afraid, and also does not fall back or lose it, but gives rise to faith and understanding, one should know that such a Bodhisattva is fully possessed of the right cause, and has planted wholesome roots before Buddhas in the past. Therefore, now hearing this profound Prajñāpāramitā, he likewise gives rise to no worry or fear, but with a pure mind has faith and understanding.

The Buddha affirmed: Subhūti, so it is, so it is, as you have said.

At that time, the devaputras of the Desire Realm, the Form Realm, and so forth, addressed the Buddha: World-Honored One, this True Dharma of the Prajñāpāramitā is supreme, profound, hard to understand, hard to enter. If a person is able to hear this profound True Dharma of the Prajñāpāramitā and give rise to faith and understanding, one should know that this person has planted wholesome roots before Buddhas in the past.

World-Honored One, suppose all the sentient beings in the three-thousandfold great-thousandfold world had all come to abide in the stage of Faith-and-Practice, and these sentient beings, whether for a whole eon or for less than an eon, practiced in accordance with principle; this would not equal a person who, in a single day, with regard to this True Dharma of the Prajñāpāramitā, reflects in accordance with principle and abides in the Forbearance of the Dharma. The merit of this person is twice that of the former.

The Buddha said to the devaputras: So it is, so it is. The True Dharma of the Prajñāpāramitā is supreme and profound. Suppose the sentient beings in the three-thousandfold great-thousandfold world had all come to abide in the stage of Faith-and-Practice, whether for a whole eon or for less than an eon, practicing in accordance with principle; this would not equal a person who, with regard to this True Dharma of the Prajñāpāramitā, reflects in accordance with principle and abides in the Forbearance of the Dharma. The merit of this person is twice that of the former. Therefore, all of you, with regard to this True Dharma, should honor, revere, and practice in accordance with principle.

At that time, the devaputras of the Desire Realm, the Form Realm, and so forth, all addressed the Buddha: World-Honored One, the Great Pāramitā is the Prajñāpāramitā, supreme, profound, rare, and difficult to attain. We all rejoice and accept it upon our crowns. The devaputras, having extolled it in this way, then bowed their heads to the feet of the World-Honored One, circumambulated to the right three times, departed from the Buddha's assembly, and at no great distance their bodies vanished from sight, and all returned to their own deva realms.