佛說佛母出生三法藏般若波羅蜜多經

Chapter 25: Training

At that time, the venerable Subhūti addressed the Buddha: World-Honored One, if a bodhisattva-mahāsattva wishes to train in omniscience, how should he train?

The Buddha said: Subhūti, if a bodhisattva-mahāsattva trains in Exhaustion, this is to train in omniscience. If he trains in Separation, this is to train in omniscience. If he trains in the Non-arisen, the Non-ceasing, the Non-originated, the Undefiled, the Natureless, the Tranquil, in the dharma-realm that is like empty space, and so forth, this is to train in omniscience.

Subhūti addressed the Buddha: World-Honored One, if a bodhisattva-mahāsattva trains in Exhaustion, trains in Separation, and so on up to training in the Tranquil dharma-realm, and so forth, and this is to train in omniscience, then how should these things be done?

The Buddha said: Subhūti, if you ask how these things should be done, then, Subhūti, what do you think? The Tathāgata, because he has realized Suchness, is therefore called the Tathāgata. Does this Suchness have any exhaustion? Has it been produced?

Subhūti said: No, World-Honored One. Why is this? The characteristic of Suchness is that it is inexhaustible, and there is also no fabrication in it.

The Buddha said: Subhūti, what do you think? The Tathāgata, because he has realized Suchness, is therefore called the Tathāgata. Does this Suchness have any arising, any ceasing, any originating, any defilement, any attainment, any realization?

Subhūti said: No, World-Honored One.

The Buddha said: Subhūti, a bodhisattva-mahāsattva's training in omniscience is also like this. Subhūti, for this reason, if a bodhisattva-mahāsattva trains in this way, it is the characteristic of Suchness being inexhaustible. One who trains in this way is training in omniscience.

One who trains in this way is training in the prajñā-pāramitā. One who trains in this way is training in the Buddha-ground. One who trains in this way is training in the ten Powers, the four Fearlessnesses, and so forth, of the Buddha—all the Buddha-dharmas, up to the knowledge of omniscience.

One who trains in this way is able to reach the far shore of every kind of training. One who trains in this way is able to subdue all Māras and Māra's hosts. One who trains in this way soon attains the dharma of Non-retrogression.

One who trains in this way soon sits at the Place of Awakening. One who trains in this way is training in the twelve aspects of the three turnings of the Dharma-wheel. One who trains in this way is training in what he himself practices.

One who trains in this way is training in the dharma that serves as a refuge for others. One who trains in this way is training in Great loving-kindness, Great compassion, Great joy, and Great equanimity. One who trains in this way is training in the salvation of the realm of sentient beings.

One who trains in this way is training in not severing the lineage of the Buddhas. One who trains in this way is training in opening the gate of the Deathless. Subhūti, this vast training is the supreme training.

Inferior, lowly worldlings cannot train in this way. If one is able to control and guide all sentient beings, wishing to become a refuge for all sentient beings, wishing to lead all sentient beings out of their realm, then one can train in this way. If one trains in this way, one does not fall into the paths of the hells, hungry ghosts, animals, and so forth; one is not born into the realm of the asuras; one is not born in a borderland; one is not born into the caste of the caṇḍālas; one is not born into a clan of lowly station; one is not born into clans engaged in mean and lowly crafts.

One who trains in this way does not lose a single eye, is not blind in both eyes, is neither cross-eyed, nor deaf, nor mute, nor hunchbacked, nor lame, nor ugly, nor coarse and evil, nor crippled, nor of deformed appearance; nor does he have the diseases of scabies and sores, leprosy, tumors, emaciation, dropsy, and so forth; his faculties are not impaired, his bodily features are complete, his voice is clear and pure, and everyone delights in him.

Furthermore, Subhūti, a bodhisattva-mahāsattva who trains in this way does not harm the life of any person, does not steal the property of others, does not engage in wrongful defilement, does not speak falsehood, nor is double-tongued, nor again speaks harsh words, has no meaningless speech, gives rise to no covetous attachment, gives rise to no angry vexation, does not abide in wrong views, does not live by wrong livelihood, does not cultivate dharmas of wrong livelihood, does not nurture a retinue that breaks the precepts, does not draw near to people who act contrary to the Dharma, and is not born in the heaven of Long Life; though he enters the various meditative absorptions, he is not reborn in accordance with those absorptions.

Why is this? Because a bodhisattva is able to accomplish skillful means. But what skillful means does a bodhisattva accomplish?

It is the skillful means that arises in correspondence with the prajñā-pāramitā. For this reason, although the bodhisattva enters the various meditative absorptions, he is not reborn in accordance with those absorptions. Subhūti, a bodhisattva-mahāsattva who is able to train in this way thereby attains the purity of the ten Powers, the purity of the four Fearlessnesses, and the purity of all the Buddha-dharmas.

Subhūti addressed the Buddha: World-Honored One, the self-nature of all dharmas is from the very beginning pure; how then does a bodhisattva-mahāsattva further attain the purity of the ten Powers, the purity of the four Fearlessnesses, and the purity of all the Buddha-dharmas?

The Buddha told Subhūti: It is so, it is so. Subhūti, the self-nature of all dharmas is from the very beginning pure. With regard to this self-nature of all dharmas that is from the very beginning pure, a bodhisattva-mahāsattva cultivates the prajñā-pāramitā in accordance with reason, without alarm, without fear, without retreating, without losing it.

Subhūti, those foolish and deluded ordinary beings, with regard to such a dharma, do not know it and do not see it; because they do not know it and do not see it, they have no clear understanding of it. For this reason, a bodhisattva-mahāsattva rouses diligent effort and trains within it. Having trained himself, he causes those ordinary beings and others, within this dharma, to cultivate in accordance with reason, to know rightly and to see rightly.

Because a bodhisattva-mahāsattva trains in this way, he attains the purity of the ten Powers, the purity of the four Fearlessnesses, and the purity of all the Buddha-dharmas. Subhūti, a bodhisattva-mahāsattva who trains in this way is certainly able to know clearly the workings of the mind and mental factors of all sentient beings.

Subhūti, it is like the great earth, which has little Jambūnada gold but has much in the way of thorns and brambles, gravel and stones, grass and trees. All sentient beings are also like this. Among the throng of sentient beings, few are those who can delight in cultivating the prajñā-pāramitā; for the most part they delight in cultivating the dharma-gates of the Śrāvakas and Pratyekabuddhas.

Subhūti, again, just as among the throng of sentient beings few cultivate the karma of a Wheel-turning King, while for the most part they cultivate only the karma of those Minor kings—Subhūti, you should know that among the throng of sentient beings few practice the path of the prajñā-pāramitā, while for the most part they practice the path of the Śrāvakas and Pratyekabuddhas; it is just like this. Subhūti, again, just as among the throng of sentient beings few cultivate the meritorious karma of Śakra, while for the most part they cultivate only the meritorious karma of those gods—Subhūti, you should know that among the throng of sentient beings few cultivate and practice the prajñā-pāramitā, while for the most part they cultivate and practice the way of the Śrāvakas and Pratyekabuddhas;

it is just like this.

Subhūti, again, just as among the throng of sentient beings few cultivate the meritorious karma of the Brahmā King, while for the most part they cultivate only the meritorious karma of those Brahmā multitudes—Subhūti, you should know that among the throng of sentient beings few are those who do not retrogress from Unsurpassed Perfect Enlightenment, while for the most part they retrogress from Unsurpassed Perfect Enlightenment; it is just like this.

Subhūti, for this reason you should know that among the throng of sentient beings few are those who can arouse the mind of Unsurpassed Perfect Enlightenment. Among that few, fewer still are those who can cultivate and practice in accordance with reason. Among the few who can so cultivate and practice, fewer still are those who can cultivate and practice the conduct that corresponds to the prajñā-pāramitā.

Among the few who can cultivate and practice such corresponding conduct, fewer still are those who can abide in the stage of non-retrogression with respect to Unsurpassed Perfect Enlightenment. Subhūti, for this reason, if bodhisattva-mahāsattvas wish to be among that few of the few, they should cultivate the prajñā-pāramitā.

Furthermore, Subhūti, if a bodhisattva-mahāsattva cultivates this prajñā-pāramitā, he does not give rise to a mind of defilement, does not give rise to a mind of doubt, does not give rise to a mind of jealousy, does not give rise to a mind of stinginess, does not give rise to a mind of breaking the precepts, does not give rise to a mind of anger and vexation, does not give rise to a mind of indolence, does not give rise to a mind of distraction, does not give rise to a mind of foolishness.

Furthermore, Subhūti, a bodhisattva-mahāsattva should cultivate this prajñā-pāramitā. Why is this? This prajñā-pāramitā is able to protect the pāramitās, is able to receive the pāramitās, is able to hold the pāramitās, is able to gather the pāramitās, is able to store the pāramitās.

Subhūti, it is like the sixty-two views, all of which are contained within the view of the self; within the prajñā-pāramitā, all are likewise contained. Subhūti, again, it is like the various faculties that a person possesses, all of which are encompassed within the life-faculty; all wholesome dharmas are likewise encompassed within the prajñā-pāramitā in this way. Subhūti, again, just as when the life-faculty of a person ceases, all the faculties cease, a bodhisattva-mahāsattva is also like this: if wisdom ceases, then all wholesome dharmas also cease along with it.

Subhūti, for this reason, if a bodhisattva-mahāsattva wishes to protect the pāramitās, if he wishes to encompass the pāramitās, he should cultivate this prajñā-pāramitā.

Furthermore, if a bodhisattva-mahāsattva wishes to take the lead in supreme merit among all sentient beings, he should cultivate this prajñā-pāramitā.

The Buddha again told Subhūti: What do you think? Are the sentient beings of the three-thousandfold great-thousandfold world-system many?

Subhūti addressed the Buddha: World-Honored One, even in this Jambudvīpa alone the sentient beings are already innumerable, how much more all the sentient beings of the entire three-thousandfold great-thousandfold world-system.

The Buddha told Subhūti: Suppose that all the sentient beings of such a three-thousandfold great-thousandfold world-system, each and every one of them, cultivated and practiced and abided in the stage of a bodhisattva, and suppose someone, to the end of his life, offered food and drink, clothing, bedding, medicines, and all manner of other musical instruments to the multitude of bodhisattvas in such a three-thousandfold great-thousandfold world-system. Would this person, by reason of this cause and condition, gain much merit?

Subhūti said: Very much, World-Honored One. Very much, Well-Gone One.

The Buddha said: Subhūti, if there is again a person who, in the space of a single snap of the fingers, is able to cultivate this prajñā-pāramitā, the merit that he gains is twice as much as that of the former person.

Why is this? Because the prajñā-pāramitā brings great benefit to bodhisattva-mahāsattvas, and is also able to assist toward Unsurpassed Perfect Enlightenment. Subhūti, for this reason, if bodhisattva-mahāsattvas wish to be supremely foremost among all sentient beings, if they wish to become a refuge for all sentient beings, if they wish to soon enter the realm of the Buddhas, if they wish to fully possess the dharmas of the Buddha's merit, if they wish to attain the playful spiritual powers of the Buddha, if they wish to roar the Buddha's great Lion's Roar, if they wish to attain the various spheres of practice of the Buddha, if they wish to expound the Dharma in the great assembly of the three-thousandfold great-thousandfold world-system—Subhūti,

if a bodhisattva-mahāsattva wishes to accomplish such benefits and merit, he should train in this prajñā-pāramitā.

That one should train in this prajñā-pāramitā and yet not be able to perfect these benefits and merit—there is no such thing.

Subhūti addressed the Buddha: World-Honored One, does a bodhisattva-mahāsattva also fully possess the benefits and merit of the Śrāvakas?

The Buddha said: Subhūti, a bodhisattva-mahāsattva also trains in this Śrāvaka-dharma, and also fully possesses the benefits of the Śrāvaka's merit. Subhūti, although a bodhisattva-mahāsattva trains in this way, knows in this way, and gains such benefits, yet within this he does not give rise to a mind of abiding attachment. A bodhisattva-mahāsattva also expounds that Śrāvaka-dharma, yet does not grasp that dharma. Subhūti, if a bodhisattva-mahāsattva trains in this way, he is able to create a great field of merit for all the worlds—gods, humans, asuras, and so forth. The field of merit that a bodhisattva creates is supreme, foremost, surpassing the other fields of merit of the Śrāvakas and Pratyekabuddhas.

Subhūti, to train in this way is precisely to practice the prajñā-pāramitā, to draw near to omniscience, to not abandon the prajñā-pāramitā, to not depart from the prajñā-pāramitā. To train in this way is to not retreat from and lose omniscience, to grow far from the mind of the Śrāvakas and Pratyekabuddhas, and to draw near to Unsurpassed Perfect Enlightenment. Subhūti, if a bodhisattva-mahāsattva thinks: "This is the prajñā-pāramitā, this is called the prajñā-pāramitā; because I train in this prajñā-pāramitā I shall attain omniscience"—Subhūti, if one discriminates in this way, this is not called cultivating the prajñā-pāramitā.

If a bodhisattva-mahāsattva, with regard to the prajñā-pāramitā, gives rise to no discrimination, does not know, does not see, and also has no attainment; because there is in this way no discrimination, no knowing, no seeing, no attainment, this is called cultivating the prajñā-pāramitā.

Chapter 26: The Simile of Illusion

At that time, Śakra, lord of the gods, then thought thus: "If a bodhisattva-mahāsattva cultivates this prajñā-pāramitā, he is able to surpass all sentient beings, how much more so to accomplish Unsurpassed Perfect Enlightenment. Therefore one should know that if there is a person who delights in omniscience, that person gains great benefit and well nourishes his own life, how much more so one who is able to arouse the mind of Unsurpassed Perfect Enlightenment. One should know that this person is revered and loved by all sentient beings, and is able to guide all sentient beings." Having thought thus, Śakra, lord of the gods, then conjured up mandārava flowers, filling his hands with them, and scattered them upon the Buddha.

Having scattered the flowers upon the Buddha, he joined his palms facing the Buddha and said: World-Honored One, if there is a person who arouses the mind of Unsurpassed Perfect Enlightenment, who universally vows to accomplish Unsurpassed Perfect Enlightenment, who universally vows to fully perfect all the Buddha-dharmas, to fully perfect the dharmas that correspond to omniscience, to fully perfect the dharma of Spontaneous Knowledge, to fully perfect the undefiled dharma, who universally vows that all sentient beings shall cross over the shore of birth-and-death and realize the path of Nirvāṇa, encompassing the minds of sentient beings and causing them all to be fulfilled—World-Honored One, I see that within birth-and-death there are all manner of sufferings,

and I do not wish to cause one who has newly aroused the mind of Unsurpassed Perfect Enlightenment to retrogress within a single thought-moment.

Again, I do not wish to cause one who has already come to abide in Unsurpassed Perfect Enlightenment to give rise to retrogression within a single thought-moment. For this reason I wish to cause all to accomplish Unsurpassed Perfect Enlightenment. Why is this?

One who is able to arouse this mind brings vast benefit, having pity upon all the worlds—gods, humans, asuras, and so forth; having himself already crossed over, he again gives rise to this thought toward all sentient beings: "Whoever has not yet been liberated, I will cause to be liberated; whoever has not yet crossed over, I will cause to cross over; whoever has not yet attained Nirvāṇa, I will cause to attain Nirvāṇa." World-Honored One, if there is a good man or good woman who, toward a bodhisattva who has newly aroused the mind, gives rise to a mind of sympathetic joy regarding those meritorious dharmas; or who, toward a bodhisattva who has long cultivated and practiced, gives rise to a mind of sympathetic joy;

or who, toward a bodhisattva who abides in the stage of non-retrogression, gives rise to a mind of sympathetic joy; or who, toward a bodhisattva who is bound to one more birth, gives rise to a mind of sympathetic joy—toward such ones, if one is able to give rise to a mind of sympathetic joy—that good man or good woman, tell me, which of them gains much merit?

The Buddha told Śakra, lord of the gods: Kauśika, the Wondrous High Mountain King can still be measured so as to know its limit and number; but as for that good man or good woman, the merit gained through such minds of sympathetic joy cannot be measured so as to know its limit and number. Kauśika, again, the four great continents of the realm can still be measured so as to know their limit and number; but as for that good man or good woman, the merit gained through such minds of sympathetic joy cannot be measured so as to know its limit and number.

Kauśika, again, the small-thousandfold world-system can still be measured so as to know its limit and number; but as for that good man or good woman, the merit gained through such minds of sympathetic joy cannot be measured so as to know its limit and number. Kauśika, again, the middle-thousandfold world-system can still be measured so as to know its limit and number; but as for that good man or good woman, the merit gained by such minds of sympathetic joy cannot be measured so as to know its limit and number.

Kauśika, again, the three-thousandfold great-thousandfold world-system can still be measured so as to know its limit and number; but as for that good man or good woman, the merit gained by such minds of sympathetic joy cannot be measured so as to know its limit and number.

Śakra, lord of the gods, addressed the Buddha: World-Honored One, if there is a person who is unable—toward a bodhisattva who has newly aroused the mind, and so on up to a bodhisattva who is bound to one more birth—to give rise to a mind of sympathetic joy, one should know that this person is haunted by the evil Māra and is a member of Māra's retinue. Having died from that heaven of Māra, he has come to be born in this place.

Why is this? Because such minds of sympathetic joy are able to destroy the evil Māras. Furthermore, if a person is able to give rise to such minds of sympathetic joy, this person should take the merit of sympathetic joy and dedicate it toward Unsurpassed Perfect Enlightenment.

Because of dedicating it in this way, one is able to increase Unsurpassed Perfect Enlightenment. Therefore one should know that a person who is able to give rise to such minds of sympathetic joy does not depart from the Buddha, does not depart from the Dharma, does not depart from the Saṅgha, and increases all supreme merit.

The Buddha told Śakra, lord of the gods: It is so, it is so. Kauśika, if there is a person who is able to give rise to such minds of sympathetic joy, this person does not depart from the Buddha, does not depart from the Dharma, does not depart from the Saṅgha, and increases all supreme merit. Furthermore, Kauśika, if a good man or good woman is able to give rise to such minds of sympathetic joy, one should know that this good man or good woman will soon meet a Buddha.

Śakra, lord of the gods, addressed the Buddha: It is so, World-Honored One. It is so, Well-Gone One. A good man or good woman who is able to give rise to such minds of sympathetic joy—this good man or good woman will soon meet a Buddha.

Moreover, by the power of this wholesome root of sympathetic joy, in the place where he is born he is honored, revered, and praised by others. This good man or good woman has a pure eye-faculty and does not behold evil forms; a pure ear-faculty and does not hear evil sounds; a pure nose-faculty and does not smell evil odors; a pure tongue-faculty and does not taste evil flavors; a pure body-faculty and is not defiled by wrong contact.

Moreover, he does not fall into the evil paths, but is born among the heavens and humans. Why is this? This good man or good woman accomplishes immeasurable, innumerable wholesome roots of sympathetic joy, and constantly delights in bringing benefit and ease to all sentient beings.

Because he is able to give rise to such minds of sympathetic joy, he is able to increase the conduct of Unsurpassed Perfect Enlightenment, and gradually comes to accomplish Unsurpassed Perfect Enlightenment. This good man or good woman, having attained Bodhi, broadly delivers immeasurable, innumerable sentient beings, causing them all to attain Nirvāṇa.

The Buddha told Śakra, lord of the gods: Kauśika, what you have said is all owing to the awesome spiritual power and protective mindfulness of the Tathāgata. If a good man or good woman is able to give rise to such minds of sympathetic joy, then this good man or good woman plants deep wholesome roots. Taking these wholesome roots, he brings great benefit broadly to immeasurable, innumerable sentient beings. By reason of this cause and condition, he is able to increase all wholesome dharmas, and gradually comes to accomplish Unsurpassed Perfect Enlightenment.

At that time, the venerable Subhūti addressed the Buddha: World-Honored One, since the mind is like an illusion, how can one use this mind to attain Unsurpassed Perfect Enlightenment?

The Buddha told the venerable Subhūti: What do you think? Do you see a mind that is like an illusion?

Subhūti said: No, World-Honored One.

The Buddha said: Subhūti, do you see any characteristic of illusion that can be apprehended?

Subhūti said: No, World-Honored One. I do not see a mind that is like an illusion, nor do I see any characteristic of illusion that can be obtained.

The Buddha said: Subhūti, can it be said that this characteristic of mind is used to attain Unsurpassed Perfect Enlightenment?

Subhūti said: No, World-Honored One.

The Buddha said: Subhūti, what do you think? If you do not see a mind that is like an illusion or a characteristic of illusion, then apart from this mind and this characteristic, do you see any dharma by which Unsurpassed Perfect Enlightenment is attained?

Subhūti said: No, World-Honored One. Apart from that mind which is like an illusion and that characteristic of illusion, I do not see any dharma by which Unsurpassed Perfect Enlightenment is attained either. World-Honored One, if, apart from the mind which is like an illusion and apart from the characteristic of illusion, there were a dharma that could be seen, this dharma also could not be said to exist or not to exist.

For this reason, all dharmas, within Ultimate Separation, cannot be said to exist and cannot be said not to exist. If all dharmas are ultimately Separation, then Unsurpassed Perfect Enlightenment is ultimately also Separation, and the prajñā-pāramitā is ultimately also Separation. Because dharmas are ultimately Separation, there is no dharma that can be cultivated and no dharma that can be realized.

Because all dharmas have no attainment, Unsurpassed Perfect Enlightenment also cannot be attained. Because it is ultimately Separation in this way, a bodhisattva-mahāsattva is also ultimately Separation. World-Honored One, a bodhisattva-mahāsattva attains Unsurpassed Perfect Enlightenment by means of the prajñā-pāramitā, yet the bodhisattva-mahāsattva is ultimately Separation, and Unsurpassed Perfect Enlightenment is also ultimately Separation.

If a bodhisattva-mahāsattva attains Unsurpassed Perfect Enlightenment, then how does he take Separation in order to attain Separation?

The Buddha praised Subhūti: Excellent! Excellent! Subhūti, it is so, it is so.

Dharmas are ultimately Separation, the prajñā-pāramitā is also ultimately Separation, Unsurpassed Perfect Enlightenment is also ultimately Separation, and a bodhisattva-mahāsattva is also ultimately Separation. But because a bodhisattva-mahāsattva, within this dharma, knows clearly and truly that the prajñā-pāramitā is ultimately Separation, it is therefore not the prajñā-pāramitā. Subhūti, for this reason, although a bodhisattva-mahāsattva attains Unsurpassed Perfect Enlightenment by means of the prajñā-pāramitā, yet within it there is no dharma that can be grasped and no dharma that can be realized.

Because there is no grasping and no attaining, although the bodhisattva-mahāsattva attains Unsurpassed Perfect Enlightenment, he does not take Separation in order to attain Separation.

Subhūti addressed the Buddha: World-Honored One, as I understand the meaning of what the Buddha has said, this profound meaning—the bodhisattva-mahāsattva's practice of it is very difficult.

The Buddha said: Subhūti, it is so, it is so. This profound meaning—the bodhisattva-mahāsattva's practice of it is very difficult. Subhūti, that a bodhisattva-mahāsattva practices this profound meaning and does not, midway, grasp at the realization of the fruit of the Śrāvakas and Pratyekabuddhas—this is very difficult.

Subhūti addressed the Buddha: World-Honored One, as I understand the meaning of what the Buddha has said, the deeds of a bodhisattva-mahāsattva are not difficult. Why is this? All dharmas have no attainment and no realization.

Because there is no attainment and no realization, within this there is no one who realizes, nothing that is realized, and no dharma by means of which to realize. For this reason, the deeds of a bodhisattva-mahāsattva are not difficult. World-Honored One, if a bodhisattva-mahāsattva, hearing this said, is not alarmed, not afraid, does not retreat, and does not lose it, one should know that this bodhisattva-mahāsattva is practicing the prajñā-pāramitā.

Although he practices in this way, he also does not see himself practicing the prajñā-pāramitā. For if he does not see any characteristic of the prajñā-pāramitā being practiced in this way, then this bodhisattva-mahāsattva draws near to Unsurpassed Perfect Enlightenment and is able to grow far from the stages of the Śrāvakas and Pratyekabuddhas; this is to practice the prajñā-pāramitā.

World-Honored One, it is like empty space, which does not think that this is far and that is near. Why is this? Because empty space has no discrimination. The prajñā-pāramitā is also like this; it does not think that Unsurpassed Perfect Enlightenment is near to me and that the stages of the Śrāvakas and Pratyekabuddhas are far from me. Why is this? The prajñā-pāramitā has no discrimination.

Again, it is like a conjured illusory person, who does not think that the illusionist is near to me and that those who watch are far from me. Why is this? The conjured illusory person has no discrimination. The prajñā-pāramitā is also like this; it does not think that Unsurpassed Perfect Enlightenment is near to me and that the stages of the Śrāvakas and Pratyekabuddhas are far from me. Why is this? The prajñā-pāramitā has no discrimination.

Again, it is like shadows, which do not think that the cause of the shadow is near to me and that what is not its cause is far from me. Why is this? Because the shadow has no discrimination. The prajñā-pāramitā is also like this; it does not think that Unsurpassed Perfect Enlightenment is near to me and that the stages of the Śrāvakas and Pratyekabuddhas are far from me. Why is this? Because the prajñā-pāramitā has no discrimination.

Again, it is like the Tathāgata, who, toward all sentient beings, has neither hatred nor love. Why is this? Because the Tathāgata has eliminated all hatred and love. The prajñā-pāramitā is also like this; it has neither hatred nor love. Why is this? Because the prajñā-pāramitā is not a dharma of hatred and love.

Again, it is like the Tathāgata, who is apart from all discrimination. Why is this? Because the Tathāgata has eliminated all discrimination. The prajñā-pāramitā is also like this; it is apart from all discriminations. Why is this? Because the prajñā-pāramitā has no discrimination.

Again, it is like a person conjured by the Buddha, who does not think that Unsurpassed Perfect Enlightenment is near to me and that the stages of the Śrāvakas and Pratyekabuddhas are far from me. Why is this? Because the conjured person has no discrimination.

The prajñā-pāramitā is also like this; it does not think that Unsurpassed Perfect Enlightenment is near to me and that the stages of the Śrāvakas and Pratyekabuddhas are far from me. Why is this? Because the prajñā-pāramitā has no discrimination.

Again, it is like a person conjured by the Buddha, who can accomplish whatever task he is set to; though there is accomplishment, there is no discrimination. Why is this? Because the conjured person has no discrimination.

The prajñā-pāramitā is also like this. All dharmas, if they are cultivated, can certainly be accomplished. Why is this?

The prajñā-pāramitā does not discriminate.

Again, it is like a master craftsman who uses his instruments to make a wooden machine in the form of a man or a woman, and whatever task it is set to, it can accomplish. Though there is accomplishment, there is no discrimination. Why is this? Because the work is skillful and illusory. World-Honored One, the prajñā-pāramitā is also like this. All dharmas, if they are cultivated, can all be accomplished. Though there is accomplishment, there is no discrimination. Why is this? Because the prajñā-pāramitā does not discriminate.