佛說佛母出生三法藏般若波羅蜜多經

Chapter 20: Skillful Means (Part 2)

At that time, the World-Honored One addressed the Venerable Subhūti: Now I shall further expound the various marks and characteristics of the irreversible Bodhisattva Mahāsattva. You should listen attentively and bring it to mind well.

Subhūti said: Excellent, World-Honored One. I would be glad to listen joyfully.

The Buddha said: Subhūti, if a Bodhisattva Mahāsattva, even within a dream, does not delight in the stages of the Śrāvaka or the Pratyekabuddha, nor gives rise to a mind dwelling in those Three Realms—Subhūti, one who possesses this mark, you should know, is precisely one bearing the mark of the irreversible Bodhisattva Mahāsattva.

Furthermore, Subhūti. If a Bodhisattva Mahāsattva, within a dream, sees a hundred thousand koṭi nayuta assemblies of Bodhisattvas, Śrāvakas, humans, gods, and so forth, reverently surrounding the Tathāgata, the Worthy of Offerings, the Perfectly Enlightened One, listening to the expounding of the Dharma—Subhūti, if that person within a dream sees such a mark, you should know it is precisely the mark of the irreversible Bodhisattva Mahāsattva.

Furthermore, Subhūti. If a Bodhisattva Mahāsattva, within a dream, sees his own body amidst empty space, expounding the Dharma for others, and sees his own body emitting a great radiance, manifesting the form of a bhikṣu going to other worlds in different directions, performing the various deeds of a Buddha and expounding the Dharma—Subhūti, if that person within a dream sees this mark, you should know this is the mark of the irreversible Bodhisattva Mahāsattva.

Furthermore, Subhūti. If a Bodhisattva Mahāsattva, within a dream, sees a great city, towns, and villages all consumed by fire, utterly destroyed; all the insects and fierce beasts fleeing in every direction; everyone greatly terrified, giving rise to suffering and distress—yet seeing this, the Bodhisattva's mind is not alarmed and not afraid. When he awakens from the dream, he reflects thus: "The Three Realms are not real; all is like a dream. May I, when I attain Supreme Perfect Enlightenment, expound such a Dharma for sentient beings." Subhūti, if that person within a dream sees this mark, you should know this is the mark of the irreversible Bodhisattva Mahāsattva.

Furthermore, Subhūti. If a Bodhisattva Mahāsattva, within a dream, sees in the hells various sentient beings undergoing various sufferings—the Bodhisattva, having seen this, reflects thus: "May I, when I attain Supreme Perfect Enlightenment, have a pure Buddha-land in which there are no hells, where even their names are not heard, much less seen."

Furthermore, Subhūti. If a Bodhisattva Mahāsattva, within a dream, sees the hungry ghosts undergoing the suffering of hunger and thirst—the Bodhisattva, having seen this, thinks: "I vow that when I attain Supreme Perfect Enlightenment, my Buddha-land shall be pure, with no hungry ghosts, where even their names are not heard, much less seen."

Furthermore, Subhūti. If a Bodhisattva Mahāsattva, within a dream, sees the animals undergoing very severe suffering—the Bodhisattva, having seen this, reflects: "I vow that when I attain Supreme Perfect Enlightenment, my Buddha-land shall be pure, with no animals, where even their names are not heard, much less seen." Subhūti, if that person within a dream sees such a mark, you should know this is the mark of the irreversible Bodhisattva Mahāsattva.

Furthermore, Subhūti. If a Bodhisattva Mahāsattva sees a great city, towns, and villages in various regions suddenly catch fire—the Bodhisattva, having seen this, then says thus: "Just like the marks previously seen in dreams, no different; if I have attained abidance in irreversibility, I vow by the power of this Word of Truth that this fire shall quickly extinguish of itself and not spread to other regions." Subhūti, when that Bodhisattva has spoken thus, if at that moment the fire is able to be extinguished, you should know that this Bodhisattva, in the presence of a former Buddha—the Tathāgata, the Worthy of Offerings, the Perfectly Enlightened One—has received the prophecy of Supreme Perfect Enlightenment and has abided in the stage of irreversibility.

If the Bodhisattva has spoken thus yet the fire is not extinguished, you should know that this Bodhisattva has not yet received the prophecy and is not yet able to abide in the stage of irreversibility.

Furthermore, Subhūti. If this fire cannot be extinguished, and moreover continues to burn other places, from this house to that house, from this village to that village, continuing on in such a way that the fire is not extinguished, you should know that the sentient beings in this place, in former lives, committed the grave offense of destroying the Dharma. The remaining calamity from this is now being suffered in this present life. Subhūti, for this reason, if a Bodhisattva Mahāsattva fulfills every vow, you should know this is the mark of the irreversible Bodhisattva Mahāsattva.

Furthermore, Subhūti. If there be a man, a woman, and so forth, deluded by a non-human being—at that time, the Bodhisattva, having seen this matter, then thinks: "If I, in the presence of a former Buddha—the Tathāgata, the Worthy of Offerings, the Perfectly Enlightened One—have received the prophecy of Supreme Perfect Enlightenment, my profound mind being pure, and because I wish to accomplish Supreme Perfect Enlightenment, have therefore departed far from the mind of the Śrāvaka and Pratyekabuddha, and have purified the various practices—then with respect to Supreme Perfect Enlightenment, I should realize it and it is not that I should not realize it.

Moreover, now the Buddhas, the World-Honored Ones, in immeasurable asaṃkhyeya worlds throughout the ten directions are expounding the Dharma. Those Tathāgatas, the Worthy of Offerings, the Perfectly Enlightened Ones, there is nothing they do not know, nothing they do not see, nothing they do not understand, nothing they do not realize, nothing they do not attain. If these Buddhas, the World-Honored Ones, know that my profound mind shall certainly accomplish Supreme Perfect Enlightenment, may it be that, by the power of this Word of Truth, that non-human being departs and keeps far away, and the deluded one, whether man or woman, soon escapes." If, when the Bodhisattva speaks thus, that non-human being does not depart far and the deluded one is not yet liberated,

you should know that this Bodhisattva, from a former Buddha—the Tathāgata, the Worthy of Offerings, the Perfectly Enlightened One—has not yet received the prophecy of Supreme Perfect Enlightenment and does not abide in the stage of irreversibility.

Subhūti, if, when the Bodhisattva speaks thus, that non-human being swiftly departs far away and the deluded one is liberated, you should know that this Bodhisattva, from a former Buddha—the Tathāgata, the Worthy of Offerings, the Perfectly Enlightened One—has received the prophecy of Supreme Perfect Enlightenment and has abided in the stage of irreversibility.

Chapter 21: Revealing the Marks of Māra

Furthermore, Subhūti. There are Bodhisattvas newly abiding in the Mahāyāna who, upon seeing such a man or woman deluded by a non-human being, then say: "If, in the presence of a former Buddha—the Tathāgata, the Worthy of Offerings, the Perfectly Enlightened One—I have received the prophecy of Supreme Perfect Enlightenment, then I vow by the power of this Word of Truth to cause that non-human being to depart and keep far away; and the deluded one, whether man or woman, shall soon be freed." Having spoken thus, that evil Māra conceals himself and comes to the place of the Bodhisattva, secretly using the power of Māra to make the non-human being depart.

Why? The power of the evil Māras is stronger than that of the non-human beings; because the power of this non-human being is insufficient, it must depart. At that time, the Bodhisattva is unable to perceive that this is the power of Māra, but only thinks: "I have received the prophecy from a former Buddha and have abided in the stage of irreversibility.

Why? Because what I vowed has at once been accomplished." Because that Bodhisattva has not yet received the prophecy and does not possess this power, the Bodhisattva, with respect to this matter, gives rise to overweening pride and the various minds of conceit. Because of the mind of conceit, he becomes ever more arrogant and self-important.

Because of arrogance and self-importance, he disdains evil foes and other Bodhisattvas, considering himself to have already received the Buddha's prophecy in the past, while the rest have not yet received the Buddha's prophecy. For this reason he departs far from the Buddha's Supreme Wisdom, Spontaneous Wisdom, Wisdom of All Things, and the Wisdom of the Wisdom of All Things, even departing far from Supreme Perfect Enlightenment.

If, with respect to this matter, the Bodhisattva does not draw near to good spiritual friends, he does not receive guidance by the wholesome Dharma, but is instead aided by evil companions; and his own body and mind, lacking sufficient skillful means, the mind of overweening pride becomes all the more firmly entrenched. For this reason he is bound by Māra and unable to attain liberation, falling into one of two stages, either the stage of the Śrāvaka or the stage of the Pratyekabuddha.

Subhūti, one who possesses such a mark is a Bodhisattva newly abiding in the Mahāyāna. Because he has seen little and heard little, he is unable to draw near to good spiritual friends. Because he does not obtain the upholding power of the skillful means of the Prajñāpāramitā, with a slight cause and condition he increases the mind of conceit, even departing far from Supreme Perfect Enlightenment.

Subhūti, therefore you should know that this too is called a deed of Māra against the Bodhisattva.

Furthermore, Subhūti. There are evil Māras who again use the cause and condition of names to corrupt and to disturb the Bodhisattva Mahāsattvas. What is the cause and condition of names?

It is that the evil Māra manifests various strange forms, and sometimes comes to the place of the Bodhisattva and says: "Bodhisattva, you should know that your father's name is such, your mother's name is such, your relatives, neighbors, and friends have such names, even your parents for seven generations have such names. You dwell in such a direction, such a region, such a country, such a city, born of such a clan, bearing such a family name." And whether he be of a gentle nature, of a fierce nature, of an unhurried nature, of a hasty nature, of keen faculties, or of dull faculties—all are at once spoken forth by the evil Māra.

And he further says thus: "In a former life you also once cultivated the merit of the dhūta practices; namely, you received the practice of the araṇya, constantly going on alms-rounds, wearing robes of cast-off rags; once you had eaten you did not drink milk; you always ate but once; you always sat in your own place; you kept only the three robes; you dwelt in the Śītavana forest; you sat at the foot of a tree; you sat in the open ground; you always ate in moderation; you always sat and never lay down—thus you cultivated fully the merit of the dhūta practices.

Moreover, you spoke little, were joyful, and kept far from clamor; if you did speak, your words were gentle and pleasing; even to the point of not accepting oil to anoint your feet, and so forth. In your former life you cultivated fully these various kinds of merit, and in this present life you also have such merit, seeing the Dharma and knowing the Dharma. You have certainly received the prophecy of Supreme Perfect Enlightenment in the presence of a former Buddha—the Tathāgata, the Worthy of Offerings, the Perfectly Enlightened One—and abide in the stage of irreversibility.

Why? Because you possess these various merits, you have such marks and characteristics of merit. Therefore you should know that you have received the prophecy in the presence of a former Buddha." Then the Bodhisattva, having heard these words, then thinks: "I formerly was once in the presence of that Buddha—the Tathāgata, the Worthy of Offerings, the Perfectly Enlightened One—and received the prophecy of Supreme Perfect Enlightenment, being one who abides in irreversibility.

Why? Because it is now said that I have such dhūta merits, no different." At that time, the evil Māra, knowing that this person's mind thought thus, again manifests various other forms, such as a bhikṣu, a bhikṣuṇī, an upāsaka, an upāsikā, a brāhmaṇa, even the Bodhisattva's father, mother, elder brother, younger brother, relatives, neighbors, and friends. Following those who have been thus manifested, they come before the Bodhisattva and say: "From a former Buddha—the Tathāgata, the Worthy of Offerings, the Perfectly Enlightened One—you have received the prophecy of Supreme Perfect Enlightenment and abide in the stage of irreversibility.

Why? Because you already possess such marks and characteristics of merit."

Subhūti, that Bodhisattva, having heard the manifested persons speak thus, is unable to know that it is the doing of Māra, and then gives rise to overweening pride and the various minds of conceit. Because of the mind of conceit, he becomes ever more arrogant and self-important. Because of arrogance and self-importance, he disdains evil foes and other Bodhisattvas, considering himself to have received the Buddha's prophecy in the past, while the other Bodhisattvas have not yet received the Buddha's prophecy.

For this reason he departs far from the Buddha's Supreme Wisdom, Spontaneous Wisdom, Wisdom of All Things, and the Wisdom of the Wisdom of All Things, even departing far from Supreme Perfect Enlightenment. With respect to this matter, if the Bodhisattva does not draw near to good spiritual friends, does not receive guidance by the wholesome Dharma, but is aided by evil companions, and in his own body and mind lacks sufficient skillful means, then the mind of overweening pride becomes all the more firmly entrenched.

This Bodhisattva falls into one of two stages, either the stage of the Śrāvaka or the stage of the Pratyekabuddha.

Subhūti, I have previously spoken of the true marks and characteristics of the irreversible Bodhisattva Mahāsattva, which this Bodhisattva is unable to accomplish, unable to abide in, not obtaining the upholding power of the Prajñāpāramitā. For this reason he is bound by Māra. Subhūti, therefore you should know that this too is called a deed of Māra against the Bodhisattva.

Furthermore, Subhūti. There are evil Māras who likewise use the cause and condition of names to corrupt and to disturb the Bodhisattva Mahāsattvas. How is this?

It is that the evil Māra sometimes manifests the form of bhikṣus, comes to the place of the Bodhisattva, and says: "When you attain Supreme Perfect Enlightenment, you shall have such a name." The name spoken by that bhikṣu is no different from the name this Bodhisattva wishes to have when he attains Bodhi. Because this Bodhisattva has no wisdom and moreover lacks sufficient skillful means, having heard this, he then thinks: "How delightful is what this bhikṣu now says!

My name when I attain Supreme Perfect Enlightenment is just as I have vowed, not wrong and not different. I now have no further doubt." When the Bodhisattva has thought thus, he gives rise to faith and acceptance in accordance with the words of the bhikṣu manifested by Māra. For this reason he is clung to by Māra.

Because he is clung to by Māra, he gives rise to overweening pride and the various minds of conceit. Because of the mind of conceit, he becomes ever more arrogant and self-important. Because of arrogance and self-importance, he disdains evil foes and other Bodhisattvas, considering himself to have received the Buddha's prophecy in the past, while the other Bodhisattvas have not yet received the prophecy from the Buddha.

For this reason he departs far from the Buddha's Supreme Wisdom, Spontaneous Wisdom, Wisdom of All Things, and the Wisdom of the Wisdom of All Things, even departing far from Supreme Perfect Enlightenment. With respect to this matter, if the Bodhisattva does not draw near to good spiritual friends, does not receive guidance by the wholesome Dharma, but is aided by evil companions, and in his own body and mind lacks sufficient skillful means, then the mind of overweening pride becomes all the more firmly entrenched.

This Bodhisattva falls into one of two stages, either the stage of the Śrāvaka or the stage of the Pratyekabuddha.

Subhūti, I have previously spoken of the true marks and characteristics of the irreversible Bodhisattva Mahāsattva, which this Bodhisattva is unable to accomplish, unable to abide in, not obtaining the upholding power of the Prajñāpāramitā. For this reason he is bound by Māra. Subhūti, this Bodhisattva should repent and cast off the various minds of conceit he has previously given rise to.

If the Bodhisattva is able to repent of this mind, he still falls within saṃsāra for a long time. If thereafter he receives the guidance of a good spiritual friend, and further by means of the Prajñāpāramitā, then gradually he can turn toward Supreme Perfect Enlightenment. Why?

Because when the Bodhisattva gives rise to the various minds of conceit, the offense is very grave. It is like a bhikṣu who commits one or two of the four fundamental gravest offenses: he is no longer a śramaṇa, no longer a son of the Śākya clan. When a Bodhisattva, on account of the cause and condition of names, gives rise to the various minds of conceit, the offense he must bear is likewise so.

Subhūti, apart from these four fundamental offenses, you should know that there are the five offenses of Avīci which are extremely grave and severe. If a Bodhisattva, on account of the cause and condition of names, gives rise to the various minds of conceit, then the offense he must bear is even more grave and severe, and this Bodhisattva is said to be wholly without means, unable to rightly understand the deeds of Māra.

Subhūti, therefore you should know that those evil Māras can, by such subtle causes and conditions, perform those deeds of Māra to corrupt and disturb the Bodhisattva Mahāsattvas. With respect to this matter the Bodhisattva should understand rightly; having understood, he then departs far from it.

Furthermore, Subhūti. If, when the Bodhisattva Mahāsattva is weary of clamor and wishes to keep far from it, the evil Māras immediately manifest other forms, come to the place of the Bodhisattva, and say thus: "If you wish to keep far away, you should go to a quiet wilderness, beneath a tree, by that mountain cliff. To cultivate thus is true seclusion. This practice of seclusion is praised by the Buddha."

Subhūti, I do not say that the Bodhisattva Mahāsattva dwelling in a quiet wilderness, beneath a tree, by a mountain cliff is true seclusion.

Subhūti addressed the Buddha: World-Honored One, if the Bodhisattva Mahāsattva dwelling in a quiet wilderness, beneath a tree, by a mountain cliff is not called seclusion, what other mark then is called the true seclusion of the Bodhisattva Mahāsattva?

The Buddha told Subhūti: If a Bodhisattva Mahāsattva practices the Prajñāpāramitā, possesses skillful means, and for the sake of all sentient beings practices the conduct of Great Loving-Kindness and Great Compassion, departing far from the mind of the Śrāvaka and Pratyekabuddha, then even though near towns and villages it is called seclusion; or whether by a mountain cliff, beneath a tree, in a quiet wilderness, it is likewise called seclusion.

Subhūti, if the Bodhisattva Mahāsattvas are able to depart far from the mind of the Śrāvaka and Pratyekabuddha, that is true seclusion. Such seclusion is acknowledged by me. The Bodhisattva, day and night, should constantly cultivate such true seclusion.

Subhūti, if, like the praise of the evil Māra, the Bodhisattva considers that only dwelling by a mountain cliff, beneath a tree, in a quiet wilderness is seclusion, then that Bodhisattva, though secluded in such a way, is unable to depart far from the mind of the Śrāvaka and Pratyekabuddha, and so it is not true seclusion. Though he cultivates the Prajñāpāramitā, he is unable to fulfill the Wisdom of the Wisdom of All Things; you should know that this is one who practices in a mixed and confused manner, whose deeds of body, speech, and mind are not pure, who lacks the wisdom of means and does not practice Great Compassion.

Because his three kinds of deeds are not pure, and because he dwells near towns and villages, he gives rise to a mind of disdain and conceit. Subhūti, another Bodhisattva, though near towns and villages, does not practice in a mixed and confused manner. Why?

Because he is able to depart far from the mind of the Śrāvaka and Pratyekabuddha, his deeds of body, speech, and mind are all pure, he possesses the wisdom of means, and is replete with the conduct of Great Compassion; therefore, though near towns and villages, it is also true seclusion. If, with respect to one who cultivates such true seclusion, one gives rise to disdain and conceit, you should know that this Bodhisattva, though he obtains the dharmas of meditative concentration, liberation, spiritual powers, wisdom, samādhi, and so forth, yet lacks sufficient skillful means.

Subhūti, though a Bodhisattva dwells in an empty, deserted place beyond a hundred yojanas, even though he passes a year, a hundred years, or even a hundred thousand koṭi nayuta years, or more than this number of years, cultivating the practice of seclusion, he shall never obtain benefit. Such a person is unable to know the true seclusion as I have explained it, is unable to abide deeply and firmly in the mind of Supreme Perfect Enlightenment, lacks skillful means, and takes only quiescence to be true seclusion.

If one seeks the Buddha's path yet is greedily attached to a dwelling on which to rely, then such seclusion I do not acknowledge, nor can it cause my mind to give rise to joy. Why? As in the practice of seclusion I have explained, I do not see one who practices seclusion in such a way who could be called one practicing true seclusion.

Furthermore, Subhūti. There are evil Māras who, seeing one cultivating the practice of seclusion in that secluded place, then come to where he is, and from amidst empty space say: "Excellent! Excellent!

Good son, the Dharma you cultivate is the practice of true seclusion, for the Tathāgata praises you for cultivating this practice, which causes you soon to attain Supreme Perfect Enlightenment." This Bodhisattva, having heard the praise from on high, goes from that quiet wilderness to a village or town, and seeing other Bodhisattvas who are gentle, agreeable, wholesome, cultivating and upholding the pure conduct, departing far from the mind of the Śrāvaka and Pratyekabuddha, their three kinds of deeds pure, he then gives rise to disdain and conceit, saying: "You are people engaged in clamorous deeds;

your cultivation is not the practice of seclusion." Subhūti, that Bodhisattva abiding in emptiness and quiescence takes the practice of true seclusion to be clamorous conduct, and takes clamorous conduct to be the practice of true seclusion.

Because of his own errors and viciousness, one who is worthy of reverence he disdains, while one who is not worthy of reverence he reveres. Why? He thinks: "I dwell in an empty, quiet wilderness, and so forth, where there are non-human beings who, because they remember me and aid me, therefore come.

You dwell near towns and villages—how could there be non-human beings who think of you and aid you?" Having thought thus, with respect to that other Bodhisattva, he gives rise to a mind of disdain and conceit. Subhūti, you should know that this person is precisely a caṇḍāla among the Bodhisattvas, an erring, vicious one among the Bodhisattvas, one who practices defilement among the Bodhisattvas; he is precisely a Bodhisattva in image only, also called a śramaṇa dwelling as a thief, also called a thief in the image of a śramaṇa, also called an impure dharma, also called a non-decorous dharma.

By this mark you should know that he is one of newly aroused mind. Therefore all the world, gods, humans, and so forth, do not revere him. Why?

I say that such a person is one of overweening pride. Subhūti, the Bodhisattva Mahāsattva should not draw near to such a person.

Furthermore, Subhūti. If a Bodhisattva Mahāsattva does not abandon all sentient beings, delights in the Wisdom of All Things, arouses the mind of Supreme Perfect Enlightenment most profoundly, and because he wishes to accomplish Supreme Perfect Enlightenment and to benefit and bring peace and joy to all sentient beings, then he should not draw near to such persons. Subhūti, one who seeks Bodhi, with respect to the deeds of Māra, should constantly know them clearly; having known them, he then keeps far from them.

At all times he should constantly give rise to a mind of weariness, of departure, and of fear toward the Three Realms, only working for the benefit and joy of all sentient beings, leading and showing sentient beings to obtain the Right Path, causing sentient beings to fulfill the Right Fruit and to abide in the True Nature of the Dharma. Moreover, toward sentient beings, he gives rise to the mind of Great Loving-Kindness, the mind of Great Compassion, the mind of Great Joy, and the mind of Great Equanimity.

The Bodhisattva constantly vows: "May I, at all times and in all places, depart far from all such deeds of Māra; and if by chance they arise, may they soon be caused to be extinguished."

Subhūti, if a Bodhisattva Mahāsattva constantly trains thus, this Bodhisattva Mahāsattva has spiritual powers and the power of wisdom. Subhūti, you should know that such things are all said to be the marks of the Bodhisattva Mahāsattva who knows clearly the deeds of Māra and is truly secluded.

Chapter 22: The Good Spiritual Friend (Part 1)

At that time, the World-Honored One addressed the Venerable Subhūti: If a Bodhisattva Mahāsattva, with profound mind, wishes to attain Supreme Perfect Enlightenment, he should draw near to and revere good spiritual friends.

Subhūti addressed the Buddha: World-Honored One, there are Bodhisattva Mahāsattvas who, with profound mind, wish to attain Supreme Perfect Enlightenment; if they are able to delight in good spiritual friends, then what is the good spiritual friend of the Bodhisattva Mahāsattva?

The Buddha said: Subhūti, you should know that the Buddhas, the Tathāgatas, are the good spiritual friends of the Bodhisattva. Why? The Buddhas are able to expound the practice of the Dharma of the Bodhisattva and the various pāramitās, instructing the Bodhisattva to enter the Prajñāpāramitā. Therefore the Buddhas, the Tathāgatas, are the good spiritual friends of the Bodhisattva.

Furthermore, Subhūti. The Prajñāpāramitā is the good spiritual friend of the Bodhisattva. Why?

The Prajñāpāramitā is the ultimate culmination of the various pāramitās. Because the Prajñāpāramitā is the good spiritual friend of the Bodhisattva, the six pāramitās are all the good spiritual friends of the Bodhisattva. The six pāramitās are also the great teacher of the Bodhisattva; the six pāramitās are the Right Path to be practiced; the six pāramitās are the light of the world; the six pāramitās are the great lamp of the Dharma; the six pāramitās are the great radiance of the Dharma; the six pāramitās are the true rescue and protection; the six pāramitās are the place of refuge; the six pāramitās are the dwelling place; the six pāramitās are the ultimate path; the six pāramitās are the great island and shore; the six pāramitās are father and mother;

even Supreme Perfect Enlightenment itself is also accomplished by means of the six pāramitās.

Furthermore, Subhūti. There are Buddhas, Tathāgatas, the Worthy of Offerings, the Perfectly Enlightened Ones of the past, who have attained Supreme Perfect Enlightenment and have entered Nirvāṇa. These Tathāgatas were all born of the six pāramitās. There are Buddhas, Tathāgatas, the Worthy of Offerings, the Perfectly Enlightened Ones of the future, who shall attain Supreme Perfect Enlightenment. These Tathāgatas too are born of the six pāramitās. Even the Buddhas, Tathāgatas, the Worthy of Offerings, the Perfectly Enlightened Ones who are now teaching and transforming sentient beings in the immeasurable asaṃkhyeya worlds of the ten directions, now attaining Supreme Perfect Enlightenment—these Tathāgatas too are born of the six pāramitās.

Furthermore, the Wisdom of All Things of the Buddhas of the three times is also born of the six pāramitās. Why? Because, when the Buddhas were practicing the Bodhisattva path, they all cultivated these six pāramitās, the thirty-seven factors of Bodhi, the four immeasurable practices, the four means of attraction, even all the Buddha-dharmas, and thus attained Supreme Perfect Enlightenment. These Buddha-dharmas are all born of the six pāramitās.

Furthermore, the Buddha's Wisdom, the Spontaneous Wisdom, the Inconceivable Wisdom, the Immeasurable and Unweighable Wisdom, the Peerless Wisdom, and the Peerless-Peerless Wisdom are also born of these six pāramitās. Subhūti, therefore the six pāramitās are the good spiritual friends of the Bodhisattva; the six pāramitās are the great teacher of the Bodhisattva, the Right Path to be practiced, the light of the world, the great lamp of the Dharma, the great radiance of the Dharma, the true rescue and protection, the place of refuge, the dwelling place, the ultimate path, the great island and shore, father and mother, even to the giving birth to Supreme Perfect Enlightenment.

Furthermore, Subhūti. If a Bodhisattva Mahāsattva, because he wishes to benefit and bring peace and joy to all sentient beings, should train in these six pāramitās. If he wishes to train in these six pāramitās, he should, in this Prajñāpāramitā, train in accordance with principle, understand clearly its meaning, reflect upon it as it truly is, and contemplate it as it truly is. Why? Because the Prajñāpāramitā guides the way, opens up, and clearly reveals the other five pāramitās. Furthermore, the five pāramitās, if separated from the Prajñāpāramitā, are not called pāramitās. Therefore, Subhūti, if the Bodhisattva Mahāsattva wishes not to give rise to faith in others, not to follow the words of others, he should train in this Prajñāpāramitā.

Subhūti addressed the Buddha: World-Honored One, what marks are the Prajñāpāramitā?

The Buddha said: Subhūti, the mark of non-attachment is the Prajñāpāramitā.

Subhūti asked: Is there a cause and condition such that all dharmas also have the mark of non-attachment, like the mark of non-attachment of the Prajñāpāramitā?

The Buddha said: Subhūti, there is a cause and condition such that all dharmas also have the mark of non-attachment, like the mark of non-attachment of the Prajñāpāramitā. Why? Subhūti, because all dharmas are Empty, are Apart. Therefore, Subhūti, just as all dharmas have the mark of non-attachment because they are Empty, because they are Apart, the Prajñāpāramitā has the mark of non-attachment likewise because it is Empty, because it is Apart.

Subhūti addressed the Buddha: World-Honored One, if all dharmas are Empty, are Apart, why does the Buddha say that all sentient beings have defilement and have purity? World-Honored One, in the Empty dharma there is no defilement and no purity; in the dharma of Apartness there is no defilement and no purity. World-Honored One, that is, this Empty dharma and this dharma of Apartness cannot be apprehended; Supreme Perfect Enlightenment is other than this Empty dharma and this dharma of Apartness, and there is also no dharma that can apprehend Supreme Perfect Enlightenment. World-Honored One, I am now unable to understand such a meaning; I pray that the Buddha, the World-Honored One, may proclaim it for my sake.

The Buddha told Subhūti: What do you think? Do all sentient beings, in the stream of saṃsāra, have attachment to Self and to what belongs to Self?

Subhūti said: It is so, World-Honored One. Sentient beings, in the stream of saṃsāra, are attached to Self and to what belongs to Self.

The Buddha told Subhūti: What do you think? Are Self and what belongs to Self Empty or not?

Subhūti said: It is so, World-Honored One. Self and what belongs to Self are Empty.

The Buddha told Subhūti: What do you think? Is it because sentient beings are attached to Self and to what belongs to Self that they revolve in saṃsāra or not?

Subhūti said: It is so, World-Honored One. Because sentient beings are attached to Self and to what belongs to Self, they revolve in saṃsāra.

The Buddha told Subhūti: You should know that the defiled dharmas are only spoken of as defilement in accordance with what sentient beings receive and grasp at. If sentient beings do not receive, then there can be no defilement, nor is there one who is defiled. Therefore there is no Self, no what belongs to Self. Because there is no Self, no what belongs to Self, it is spoken of as purity. If sentient beings do not receive, do not grasp, then there can also be no purity, nor is there one who is purified. Subhūti, for the sake of this meaning, within all Empty dharmas, within all dharmas of Apartness, defilement is spoken of, purity is spoken of. Subhūti, the Bodhisattva Mahāsattvas who practice the Prajñāpāramitā should practice thus.

Subhūti addressed the Buddha: It is rare, World-Honored One, that this meaning is so well expounded. Within all Empty dharmas, within all dharmas of Apartness, defilement is spoken of, purity is spoken of, with no receiving, no grasping. The Bodhisattva Mahāsattva who practices the Prajñāpāramitā should practice thus.

World-Honored One, if a Bodhisattva Mahāsattva practices thus, this is not to practice form, not to practice feeling, perception, formations, consciousness. If a Bodhisattva Mahāsattva practices thus, then throughout the world, gods, humans, asuras, and so forth, all revere and submit to him, and he is not made to be moved and disturbed by them. Furthermore, if the Bodhisattva Mahāsattva practices thus, he is not mixed and confused with the conduct of the Śrāvaka and Pratyekabuddha, nor does he abide in the stages of the Śrāvaka and Pratyekabuddha.

Why? One who practices thus practices without practicing, abides without anything in which to abide, and is able to enter the Buddha-nature, to enter the Tathāgata-nature, the nature of Spontaneous Wisdom, the nature of the Wisdom of All Things. World-Honored One, one who practices thus is supreme, unsurpassed, in accord with the supreme practice of the Prajñāpāramitā.

Therefore the Bodhisattva Mahāsattva, who day and night diligently practices thus, is able to draw near to Supreme Perfect Enlightenment, even able to swiftly accomplish Supreme Perfect Enlightenment.