THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 438
Chapter 43: THE NORTHEAST (1)
At that time, Śakra, Lord of the Devas, thought: Any good man or good woman who merely hears once the name of this Dharma-door, this profound Prajñāpāramitā scripture, should be known to have already drawn near to, made offerings to, made great vows before, and planted roots of goodness in the presence of countless Tathāgatas, Worthy Ones, Perfectly Enlightened Ones of the past, and to have been protected by many virtuous spiritual friends. How much more so those who transcribe it, uphold it, read and recite it, contemplate it correctly, expound it for others, or, according to their ability, practice in accordance with the Dharma. It should be known that such a person has certainly already drawn near to, served, made offerings to, respected, honored, praised, and planted many roots of virtue with countless Buddhas of the past; has previously heard the Prajñāpāramitā, and after hearing it has reflected upon it, upheld it, read and recited it, expounded it for others, practiced according to its teachings, or constantly asked questions about this scripture and answered questions concerning it. Through the power of such merit, they have now accomplished this matter.
Any good man or good woman who has previously made offerings to countless Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, and has thus obtained pure merit, upon hearing the Prajñāpāramitā does not become frightened, worried, or afraid; after hearing it, they believe, understand, delight in it, and practice according to its words. It should be known that such a person has cultivated the Perfections from Giving up to Prajñāpāramitā throughout hundreds of thousands of past kalpas. Therefore, they now accomplish this matter.
At that time, Śāriputra said:
“World-Honored One, any good man or good woman who hears the meanings and implications of this profound Prajñāpāramitā scripture and is not frightened, does not fear, does not doubt, but after hearing it reflects upon it, upholds it, reads and recites it, copies it, explains it, and practices according to its words, should be known as one who will not regress from the unsurpassed, highest Enlightenment. Why? Because the meanings and implications of Prajñāpāramitā are extremely profound and difficult to believe and understand. If in previous lives one had not cultivated for a long time the Perfections of Giving, Moral Discipline, Patience, Diligence, Meditative Absorption, and Prajñāpāramitā, how could one immediately believe and understand it upon merely hearing it?
“World-Honored One, any good man or good woman who, upon hearing of the profound Prajñāpāramitā, gives rise to a mind of criticism and slander should be known to have previously, due to greed, hatred, and delusion obscuring their mind, also slandered this profound Prajñāpāramitā scripture. Why? Because that foolish person, upon hearing the meanings and implications of the profound Prajñāpāramitā, due to the force of habitual tendencies of disbelief and lack of delight, does not have a pure mind. Why? Because in previous lives that foolish person had never drawn near to Buddhas, Bodhisattvas, and the Saṅgha, and had never asked:
‘How should one practice the Perfection of Giving up to the Perfection of Prajñā? How should one abide in inner emptiness up to emptiness of the emptiness of intrinsic nature? How should one cultivate the four foundations of mindfulness up to the eightfold noble path? How should one train in the ten powers of the Buddha up to the eighteen uncommon qualities of a Buddha?’
Therefore, now when hearing of the Prajñāpāramitā, they immediately criticize, slander, disbelieve, dislike it, and their mind is not pure.”
Śakra, Lord of the Devas, said:
“World-Honored One, the meanings and implications of Prajñāpāramitā are extremely profound, difficult to believe, and difficult to understand. Any good man or good woman who has not long cultivated, believed in, understood, and delighted in practicing the Perfections from Giving up to Prajñāpāramitā; who has not long believed in, understood, and delighted in abiding in inner emptiness up to emptiness of the emptiness of intrinsic nature; who has not long believed in, understood, and delighted in cultivating the four foundations of mindfulness up to the eightfold noble path; who has not long believed in, understood, and delighted in cultivating the eight liberations, the nine successive concentrations, and the five supernormal powers; who has not long believed in, understood, and delighted in learning the ten powers of the Tathāgata, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen uncommon qualities of a Buddha, and countless, boundless other Buddha-dharmas—when hearing the profound meanings and implications of this Prajñāpāramitā, will neither believe nor understand it, or will give rise to a mind of slander and consider it not extraordinary.
“World-Honored One, now I respectfully pay homage to the profound Prajñāpāramitā. Paying homage to the profound Prajñāpāramitā is paying homage to the wisdom of all aspects.”
At that time, the Buddha said to Śakra, Lord of the Devas:
“Indeed, indeed, just as you have said! Paying homage to Prajñāpāramitā is paying homage to the wisdom of all aspects. Why? Kāśika, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, whether the wisdom of all, the wisdom of the paths, or the wisdom of all aspects, all arise from Prajñāpāramitā.
“Kāśika, any good man or good woman who wishes to abide in the wisdom of all aspects of the Tathāgata must abide in Prajñāpāramitā; who wishes to generate the wisdom of all, the wisdom of the paths of the Tathāgata, and other virtues must study Prajñāpāramitā; who wishes to completely cut off the continuation of all afflictions and habitual tendencies must study Prajñāpāramitā; who wishes to realize the unsurpassed Enlightenment, turn the wheel of the wondrous Dharma, and liberate sentient beings must study Prajñāpāramitā.
“Kāśika, any good man or good woman who wishes to attain the fruits of Stream-enterer, Once-returner, Non-returner, Arhatship, or Pratyekabuddha Enlightenment must study Prajñāpāramitā.
“Kāśika, any good man or good woman who wishes to fully establish sentient beings of the Śrāvaka lineage in the Śrāvaka Vehicle must study Prajñāpāramitā; who wishes to fully establish sentient beings of the Pratyekabuddha lineage in the Pratyekabuddha Vehicle must study Prajñāpāramitā; who wishes to fully establish sentient beings of the Great Vehicle lineage in the Unsurpassed Vehicle, causing them to quickly attain the unsurpassed Enlightenment as they aspire, must study Prajñāpāramitā.
“Kāśika, any good man or good woman who wishes to obtain the supreme merits within the three realms must study Prajñāpāramitā; who wishes to defeat all hosts of darkness must study Prajñāpāramitā; who wishes to completely protect the assemblies of bhikṣus must study Prajñāpāramitā.”
Śakra, Lord of the Devas, said:
“World-Honored One, when practicing Prajñāpāramitā, how should great Bodhisattvas abide in form? How should they abide in feeling, perception, formations, and consciousness? How should they abide in the eye up to the mind? How should they abide in forms up to phenomena? How should they abide in eye-consciousness up to mind-consciousness? How should they abide in Prajñāpāramitā up to the Perfection of Giving? How should they abide in inner emptiness up to emptiness of the emptiness of intrinsic nature? How should they abide in the four foundations of mindfulness up to the eightfold noble path? How should they abide in the ten powers of the Buddha up to the eighteen uncommon qualities of a Buddha?
“World-Honored One, when practicing Prajñāpāramitā, how should great Bodhisattvas train and learn form? How should they train and learn feeling, perception, formations, and consciousness, up to how should they train and learn the ten powers of the Buddha up to the eighteen uncommon qualities of a Buddha?”
The Buddha said to Śakra, Lord of the Devas:
“Kāśika, excellent, excellent! Now, relying on the Buddha’s spiritual power, you are able to ask the Tathāgata such profound meanings. Listen carefully, listen carefully! I shall explain them to you in detail.
“Kāśika, when practicing Prajñāpāramitā, great Bodhisattvas do not abide in form and do not cultivate form; this is abiding in and cultivating form. They do not abide in feeling, perception, formations, and consciousness and do not cultivate them; this is abiding in and cultivating feeling, perception, formations, and consciousness. They do not abide in the eye up to the mind and do not cultivate them; this is abiding in and cultivating the eye up to the mind. They do not abide in forms up to phenomena and do not cultivate them; this is abiding in and cultivating forms up to phenomena. They do not abide in eye-consciousness up to mind-consciousness and do not cultivate them; this is abiding in and cultivating eye-consciousness up to mind-consciousness.
“They do not abide in Prajñāpāramitā up to the Perfection of Giving and do not cultivate them; this is abiding in and cultivating Prajñāpāramitā up to the Perfection of Giving. They do not abide in inner emptiness up to emptiness of the emptiness of intrinsic nature and do not cultivate them; this is abiding in and cultivating inner emptiness up to emptiness of the emptiness of intrinsic nature. They do not abide in the four foundations of mindfulness up to the eightfold noble path and do not cultivate them; this is abiding in and cultivating the four foundations of mindfulness up to the eightfold noble path. They do not abide in the ten powers of the Buddha up to the eighteen uncommon qualities of a Buddha and do not cultivate them; this is abiding in and cultivating the ten powers of the Buddha up to the eighteen uncommon qualities of a Buddha.
“Why? Kāśika, when practicing Prajñāpāramitā, great Bodhisattvas cannot abide in form and cannot cultivate form. They cannot abide in feeling, perception, formations, and consciousness and cannot cultivate them. They cannot abide in the ten powers of the Buddha and cannot cultivate them, up to they cannot abide in the eighteen uncommon qualities of a Buddha and cannot cultivate them.
“Furthermore, Kāśika, when practicing Prajñāpāramitā, great Bodhisattvas regarding form are neither abiding nor not abiding, neither cultivating nor not cultivating; this is abiding in and cultivating form. Regarding feeling, perception, formations, and consciousness, they are neither abiding nor not abiding, neither cultivating nor not cultivating; this is abiding in and cultivating feeling, perception, formations, and consciousness. Regarding the eye up to the mind, they are neither abiding nor not abiding, neither cultivating nor not cultivating; this is abiding in and cultivating the eye up to the mind. Regarding forms up to phenomena, they are neither abiding nor not abiding, neither cultivating nor not cultivating; this is abiding in and cultivating forms up to phenomena. Regarding eye-consciousness up to mind-consciousness, they are neither abiding nor not abiding, neither cultivating nor not cultivating; this is abiding in and cultivating eye-consciousness up to mind-consciousness.
“Regarding Prajñāpāramitā up to the Perfection of Giving, they are neither abiding nor not abiding, neither cultivating nor not cultivating; this is abiding in and cultivating Prajñāpāramitā up to the Perfection of Giving. Regarding inner emptiness up to emptiness of the emptiness of intrinsic nature, they are neither abiding nor not abiding, neither cultivating nor not cultivating; this is abiding in and cultivating inner emptiness up to emptiness of the emptiness of intrinsic nature. Regarding the four foundations of mindfulness up to the eightfold noble path, they are neither abiding nor not abiding, neither cultivating nor not cultivating; this is abiding in and cultivating the four foundations of mindfulness up to the eightfold noble path. Regarding the ten powers of the Buddha up to the eighteen uncommon qualities of a Buddha, they are neither abiding nor not abiding, neither cultivating nor not cultivating; this is abiding in and cultivating the ten powers of the Buddha up to the eighteen uncommon qualities of a Buddha.
“Why? Kāśika, when practicing Prajñāpāramitā, great Bodhisattvas contemplate that the previous stage of form cannot be grasped, the later stage cannot be grasped, and the middle stage cannot be grasped. They contemplate that the previous stage of feeling, perception, formations, and consciousness cannot be grasped, the later stage cannot be grasped, and the middle stage cannot be grasped. They contemplate that the previous stage of the ten powers of the Buddha cannot be grasped, the later stage cannot be grasped, and the middle stage cannot be grasped. Likewise, they contemplate that the previous stage of the eighteen uncommon qualities of a Buddha cannot be grasped, the later stage cannot be grasped, and the middle stage cannot be grasped.”
Śāriputra said:
“World-Honored One, such Prajñāpāramitā is truly profound.”
The Buddha said:
“Indeed! Śāriputra, because the suchness of form is profound, Prajñāpāramitā is profound; because the suchness of feeling, perception, formations, and consciousness is profound, Prajñāpāramitā is profound. Thus, up to because the suchness of the eighteen uncommon qualities of a Buddha is profound, Prajñāpāramitā is profound.”
Śāriputra again said:
“World-Honored One, such Prajñāpāramitā is truly immeasurable.”
The Buddha said:
“Indeed! Śāriputra, because the suchness of form is immeasurable, Prajñāpāramitā is immeasurable; because the suchness of feeling, perception, formations, and consciousness is immeasurable, Prajñāpāramitā is immeasurable. Likewise, because the suchness of the eighteen uncommon qualities of a Buddha is immeasurable, Prajñāpāramitā is immeasurable.
“Śāriputra, when practicing Prajñāpāramitā, a great Bodhisattva who does not practice the profound nature of form is practicing Prajñāpāramitā; who does not practice the profound nature of feeling, perception, formations, and consciousness is practicing Prajñāpāramitā. Who does not practice the profound nature of the eye is practicing Prajñāpāramitā, up to who does not practice the profound nature of the mind is practicing Prajñāpāramitā. Who does not practice the profound nature of forms is practicing Prajñāpāramitā, up to who does not practice the profound nature of phenomena is practicing Prajñāpāramitā. Who does not practice the profound nature of eye-consciousness is practicing Prajñāpāramitā, up to who does not practice the profound nature of mind-consciousness is practicing Prajñāpāramitā.
“Who does not practice the profound nature of Prajñāpāramitā is practicing Prajñāpāramitā, up to who does not practice the profound nature of the Perfection of Giving is practicing Prajñāpāramitā. Who does not practice the profound nature of inner emptiness is practicing Prajñāpāramitā, up to who does not practice the profound nature of emptiness of the emptiness of intrinsic nature is practicing Prajñāpāramitā. Who does not practice the profound nature of the four foundations of mindfulness is practicing Prajñāpāramitā, up to who does not practice the profound nature of the eightfold noble path is practicing Prajñāpāramitā. Who does not practice the profound nature of the ten powers of the Buddha is practicing Prajñāpāramitā, up to who does not practice the profound nature of the eighteen uncommon qualities of a Buddha is practicing Prajñāpāramitā.
“Why? Śāriputra, the profound nature of form is precisely not form. The profound nature of feeling, perception, formations, and consciousness is precisely not feeling, perception, formations, and consciousness; up to the profound nature of the eighteen uncommon qualities of a Buddha is precisely not the eighteen uncommon qualities of a Buddha.
“Furthermore, Śāriputra, when practicing Prajñāpāramitā, a great Bodhisattva who does not practice the immeasurable nature of form is practicing Prajñāpāramitā; who does not practice the immeasurable nature of feeling, perception, formations, and consciousness is practicing Prajñāpāramitā. Who does not practice the immeasurable nature of the eye is practicing Prajñāpāramitā, up to who does not practice the immeasurable nature of the mind is practicing Prajñāpāramitā. Who does not practice the immeasurable nature of forms is practicing Prajñāpāramitā, up to who does not practice the immeasurable nature of phenomena is practicing Prajñāpāramitā. Who does not practice the immeasurable nature of eye-consciousness is practicing Prajñāpāramitā, up to who does not practice the immeasurable nature of mind-consciousness is practicing Prajñāpāramitā.
“Who does not practice the immeasurable nature of Prajñāpāramitā is practicing Prajñāpāramitā, up to who does not practice the immeasurable nature of the Perfection of Giving is practicing Prajñāpāramitā. Who does not practice the immeasurable nature of inner emptiness is practicing Prajñāpāramitā, up to who does not practice the immeasurable nature of emptiness of the emptiness of intrinsic nature is practicing Prajñāpāramitā. Who does not practice the immeasurable nature of the four foundations of mindfulness is practicing Prajñāpāramitā, up to who does not practice the immeasurable nature of the eightfold noble path is practicing Prajñāpāramitā. Who does not practice the immeasurable nature of the ten powers of the Buddha is practicing Prajñāpāramitā, up to who does not practice the immeasurable nature of the eighteen uncommon qualities of a Buddha is practicing Prajñāpāramitā.
“Why? Śāriputra, the immeasurable nature of form is precisely not form. The immeasurable nature of feeling, perception, formations, and consciousness is precisely not feeling, perception, formations, and consciousness. Likewise, the immeasurable nature of the eighteen uncommon qualities of a Buddha is precisely not the eighteen uncommon qualities of a Buddha.”
Śāriputra said:
“World-Honored One, such Prajñāpāramitā is truly profound, difficult to fathom, immeasurable, difficult to believe and understand, and should not be taught to Bodhisattvas who are newly learning the Great Vehicle. For when they hear such profound Prajñāpāramitā, their minds may become terrified, tremble with fear, hesitate, and be unable to believe and understand it. It should only be taught to irreversible Bodhisattvas, who, upon hearing such profound Prajñāpāramitā, do not become terrified, do not tremble with fear, and do not hesitate; after hearing it, they believe and understand it, uphold it, read and recite it, contemplate it correctly, and explain it for others.”
At that time, Śakra, Lord of the Devas, asked Śāriputra:
“Venerable Great One, if Prajñāpāramitā is taught to Bodhisattvas newly learning the Great Vehicle, what fault would there be?”
Śāriputra replied:
“Kāśika, if Prajñāpāramitā is taught to Bodhisattvas newly learning the Great Vehicle, it will cause them to become terrified, tremble with fear, hesitate, be unable to believe and understand it, or give rise to slander. Because of such actions, they will increase such karma, create karma leading to unfortunate realms, sink into the three evil destinies, remain in saṃsāra for a long time, and find it difficult to attain unsurpassed Enlightenment. Therefore, wise people should not teach such Prajñāpāramitā to Bodhisattvas newly learning the Great Vehicle.”
Śakra, Lord of the Devas, again asked Venerable Śāriputra:
“Are there any Bodhisattvas who have not yet received the prediction of unsurpassed great Bodhi, who, upon hearing such profound Prajñāpāramitā being taught, do not become terrified, do not tremble with fear, and do not hesitate?”
Śāriputra replied:
“Yes, Kāśika. Such great Bodhisattvas will before long receive the prediction of great Bodhi. Any Bodhisattva who, upon hearing such profound Prajñāpāramitā being taught, does not become terrified, does not tremble with fear, and does not hesitate should be known as a great Bodhisattva who has already received the prediction of unsurpassed great Bodhi. If they have not yet received the prediction, then after only one Buddha or two Buddhas more, they will certainly receive the prediction of great Bodhi. If it were not so, then upon hearing such profound Prajñāpāramitā, they would certainly become terrified, tremble with fear, and hesitate.”
The Buddha said to Śāriputra:
“Indeed, indeed! Śāriputra, just as you have said. Bodhisattvas who have long studied the Great Vehicle, long made great vows, long cultivated the six Perfections and countless, boundless other Buddha-dharmas, who in the presence of countless, boundless Tathāgatas, Worthy Ones, Perfectly Enlightened Ones have made offerings, paid respect, honored, praised, and long served countless, boundless virtuous spiritual friends—therefore, when hearing such profound Prajñāpāramitā, their minds do not become terrified, do not tremble with fear, and do not hesitate; after hearing it, they believe and understand it, uphold it, read and recite it, contemplate it correctly, explain it for others, or constantly copy it and practice according to the Dharma.”
Śāriputra said:
“World-Honored One, now I wish to speak some examples concerning great Bodhisattvas. I ask for your compassion and permission.”
The Buddha said:
“Śāriputra, say whatever you wish.”
Śāriputra said:
“World-Honored One, any good man or good woman abiding in the Bodhisattva Vehicle who, in dreams, practices Prajñā, Meditative Absorption, Diligence, Patience, Pure Discipline, and the Perfection of Giving; abides in inner emptiness up to emptiness of the emptiness of intrinsic nature; cultivates the four foundations of mindfulness up to the eightfold noble path; cultivates the ten powers of the Buddha up to the eighteen uncommon qualities of a Buddha; cultivates the wisdom of all, the wisdom of the paths, and the wisdom of all aspects—will come to the Bodhi tree and sit upon the wondrous Bodhi seat. It should be known that this good man or good woman is already close to unsurpassed Enlightenment. How much more so a great Bodhisattva who, while awake, practices Prajñā, Meditative Absorption, Diligence, Patience, Pure Discipline, and the Perfection of Giving; abides in inner emptiness up to emptiness of the emptiness of intrinsic nature; cultivates the four foundations of mindfulness up to the eightfold noble path; cultivates the ten powers of the Buddha up to the eighteen uncommon qualities of a Buddha; cultivates the wisdom of all, the wisdom of the paths, and the wisdom of all aspects—could fail to quickly attain unsurpassed Enlightenment according to their wishes?
“World-Honored One, it should be known that this great Bodhisattva will before long come to the Bodhi tree, before long sit upon the wondrous Bodhi seat, attain unsurpassed Enlightenment, turn the wheel of the wondrous Dharma, and bring benefit and happiness to all sentient beings.
“World-Honored One, any good man or good woman who hears such profound Prajñāpāramitā, upholds it, reads and recites it, diligently studies and practices it, contemplates it correctly, should be known to have long studied the Great Vehicle, have mature roots of goodness, made offerings to Buddhas, drawn near to many virtuous friends, and planted many roots of virtue before being able to accomplish this matter.
“World-Honored One, those good men and good women who, upon hearing such profound Prajñāpāramitā, believe and understand it, uphold it, read and recite it, cultivate it, contemplate it correctly, and explain it for others, have either already received the prediction of great Bodhi or are close to receiving the prediction of great Bodhi. World-Honored One, these good men and good women abide in the irreversible stage of great Bodhisattvas and quickly attain unsurpassed Enlightenment. Therefore, upon hearing profound Prajñāpāramitā, they believe and understand it, uphold it, read and recite it, contemplate it correctly, practice according to the teachings, and explain it for others.
“World-Honored One, it is like a person traveling through a vast wilderness, passing through a dangerous road of one hundred yojanas, or two, three, four, or five hundred yojanas, and seeing ahead various signs belonging to a town or capital city, such as cowherds, fields, gardens, forests, and so forth. Having seen these signs, the person thinks: ‘The town or capital city is not far from here.’ Having thought this, the person’s body and mind become relaxed and they no longer fear wild beasts, robbers, hunger, or thirst.
“World-Honored One, great Bodhisattvas are likewise. If they hear this profound Prajñāpāramitā and immediately believe, understand, uphold, read and recite it, and contemplate it correctly, it should be known that this great Bodhisattva will before long receive the prediction, or has already received the prediction, and will quickly attain unsurpassed Enlightenment. They no longer fear falling into the ranks of Śrāvakas or Pratyekabuddhas. Why? World-Honored One, because this great Bodhisattva has already seen, heard, respected, and made offerings to profound Prajñāpāramitā. This is the sign before attaining unsurpassed Enlightenment.”
The Buddha said to Śāriputra:
“Indeed, indeed, just as you have said! You have spoken further by relying upon the Buddha’s majestic power.”
Śāriputra again said:
“Blessed One, it is like this: there is a person who wishes to see the great ocean. He proceeds onward for a long time, and when he does not see mountains or forests, he thinks: ‘Now I know that the ocean is not far away. Why? Because as one approaches the shore of the ocean, the land must gradually become lower, and surely there can be no mountains or forests.’ At that time, although he has not yet seen the ocean, because he sees the signs of being near the ocean, that person becomes joyful and delighted, firmly certain that he will soon see the great ocean.
Blessed One, the great bodhisattvas are also like this. When they hear this profound Prajñāpāramitā, they immediately develop faith and understanding, uphold it, recite it, and contemplate it properly. Although at present this great bodhisattva has not yet received the Buddha’s prediction: ‘In a future life, after such and such numbers of kalpas, or after hundreds of kalpas, thousands of kalpas, hundreds of thousands of kalpas, or countless kalpas, you will attain the unsurpassed perfect enlightenment,’ he knows for himself that he will soon receive the prediction.
Why is this? Blessed One, because this great bodhisattva has seen, heard, revered, made offerings to, upheld, recited, and properly contemplated this profound Prajñāpāramitā. This is the sign that precedes attaining unsurpassed perfect enlightenment.
Blessed One, it is like springtime, when fruit trees all shed their old leaves and new branches sprout forth, fresh and flourishing. Seeing this, people say: ‘Before long, this tree will blossom and bear fruit.’ Why? Because these trees first display the sign of new leaves. The men, women, young and old of Jambudvīpa see this sign of the trees and become joyful and delighted, saying: ‘Before long, we will see abundant flowers and fruits.’
Blessed One, the great bodhisattvas are also like this. If they hear this profound Prajñāpāramitā and then develop faith and understanding, uphold it, recite it, properly contemplate it, respect it, and make offerings to it, one should know that such a bodhisattva’s roots of virtue from previous lives have matured, that they have made offerings to many Buddhas and associated with many virtuous friends; therefore, before long they will receive the prediction of unsurpassed perfect enlightenment.
Blessed One, this great bodhisattva should reflect: ‘In the past, I certainly possessed the power of superior roots of virtue, and therefore I proceeded directly toward unsurpassed perfect enlightenment. Thus now, upon seeing and hearing this profound Prajñāpāramitā, respecting and making offerings to it, upholding and reciting it, I give rise to faith and understanding, contemplate it properly, and practice according to my ability.’
Blessed One, now in this assembly there are devas who, having seen the Buddhas of the past teach the Dharma, rejoice and say: ‘In former times, the bodhisattvas heard such profound Prajñāpāramitā and then received predictions. Now these bodhisattvas who are hearing this profound Prajñāpāramitā will certainly soon receive the prediction of bodhi.’
Blessed One, it is like a woman who has been pregnant for a long time. Her body becomes increasingly heavy, her movements become difficult, her eating, drinking, sleeping, and resting all diminish, she does not wish to speak much, and she becomes weary of her usual activities. Because she undergoes such suffering and hardship, she leaves many tasks unfinished. Another mother who sees these signs knows that this woman will soon give birth.
Blessed One, the great bodhisattvas are also like this. Previously, they planted roots of virtue, made offerings to many Buddhas, associated with many virtuous friends, and their roots of virtue have matured. Therefore, now when they hear this profound Prajñāpāramitā, they immediately develop faith and understanding, uphold it, recite it, properly contemplate it, and practice according to their ability. Blessed One, because of this, one should know that this bodhisattva will soon receive the prediction of unsurpassed perfect enlightenment.”
At that time, the Buddha praised Śāriputra:
“Excellent, excellent! You have skillfully given examples of bodhisattvas who, upon hearing such profound Prajñāpāramitā, develop faith and understanding, uphold it, recite it, and properly contemplate it. You should know that this is all due to the Buddha’s power causing you to give rise to such eloquence.”
The venerable Subhūti said:
“Blessed One, it is truly wondrous! The Tathāgata, the Arhat, the Perfectly Enlightened One, protects the great bodhisattvas and skillfully entrusts responsibilities to the great bodhisattvas.”
The Buddha said:
“Indeed, indeed, Subhūti, it is exactly as you have said. Why? Subhūti, the great bodhisattvas seek to attain unsurpassed perfect enlightenment because they wish to bring benefit, happiness, and compassion to many sentient beings, and to bring benefit to gods and humans. These great bodhisattvas diligently practice because they wish to benefit countless hundreds of thousands of sentient beings and because they wish to protect countless hundreds of thousands of bodhisattvas. Therefore, they use the four means of gathering to protect them. They are: generosity, loving speech, beneficial conduct, and cooperation.
This great bodhisattva himself lives according to the ten wholesome paths of action and also teaches others to diligently practice the ten wholesome paths of action. He himself enters the first meditative absorption up to the realm of neither perception nor non-perception, and also teaches others to enter the first meditative absorption up to the realm of neither perception nor non-perception. He himself practices generosity and teaches others to practice generosity. He himself practices pure discipline and teaches others to practice pure discipline. He himself practices patience and teaches others to practice patience. He himself practices diligence and teaches others to practice diligence. He himself practices meditative concentration and teaches others to practice meditative concentration. He himself practices wisdom and teaches others to practice wisdom.
Relying upon the skillful means of Prajñāpāramitā, this great bodhisattva teaches sentient beings to attain the fruit of Stream-entry but does not himself attain it. Although he teaches sentient beings to attain the fruit of Once-returning, he himself does not attain it. Although he teaches sentient beings to attain the fruit of Non-returning, he himself does not attain it. Although he teaches sentient beings to attain the fruit of Arhatship, he himself does not attain it. Although he teaches sentient beings to attain solitary Buddha enlightenment, he himself does not attain it.
This great bodhisattva himself cultivates the perfection of generosity up to the perfection of wisdom, and also encourages countless hundreds of thousands of bodhisattvas to cultivate the perfection of generosity up to the perfection of wisdom. He himself dwells in the irreversible stage of a bodhisattva and also encourages countless hundreds of thousands of bodhisattvas to dwell in the irreversible stage of a bodhisattva. He himself diligently purifies Buddha-fields and also encourages countless hundreds of thousands of bodhisattvas to diligently purify Buddha-fields. He himself diligently brings about the accomplishment of sentient beings and also encourages countless hundreds of thousands of bodhisattvas to diligently bring about the accomplishment of sentient beings. He himself diligently develops the supernatural powers of a bodhisattva and also encourages countless hundreds of thousands of bodhisattvas to diligently develop the supernatural powers of a bodhisattva.
He himself diligently perfects all dhāraṇī gateways and also encourages countless hundreds of thousands of bodhisattvas to diligently perfect all dhāraṇī gateways. He himself diligently perfects all samādhi gateways and also encourages countless hundreds of thousands of bodhisattvas to diligently perfect all samādhi gateways. He himself attains complete eloquence and also encourages countless hundreds of thousands of bodhisattvas to attain complete eloquence. He himself receives the complete form body and also encourages countless hundreds of thousands of bodhisattvas to receive the complete form body. He himself receives the complete marks and characteristics and also encourages countless hundreds of thousands of bodhisattvas to receive the complete marks and characteristics. He himself receives the complete state of a youthful bodhisattva and also encourages countless hundreds of thousands of bodhisattvas to receive the complete state of a youthful bodhisattva.
This great bodhisattva himself cultivates the four foundations of mindfulness up to the eightfold noble path and also encourages them to cultivate the four foundations of mindfulness up to the eightfold noble path. He himself abides in internal emptiness up to emptiness of the emptiness of inherent nature and also encourages them to abide in internal emptiness up to emptiness of the emptiness of inherent nature. He himself cultivates the ten powers of the Buddha up to the eighteen unique qualities of a Buddha and also encourages them to cultivate the ten powers of the Buddha up to the eighteen unique qualities of a Buddha. He himself cultivates all-knowing wisdom, wisdom of the path-aspects, and wisdom of all aspects, and also encourages them to cultivate all-knowing wisdom, wisdom of the path-aspects, and wisdom of all aspects.
He himself eliminates the continuous stream of all afflictive habitual tendencies and also encourages them to eliminate the continuous stream of all afflictive habitual tendencies. He himself attains unsurpassed perfect enlightenment, turns the wondrous wheel of Dharma, and benefits all, and also encourages them to attain unsurpassed perfect enlightenment according to their aspirations in order to accomplish this work.”
The venerable Subhūti again said to the Buddha:
“Wonderful, Blessed One! Extraordinary, Sugata! This great bodhisattva has accomplished such vast qualities because he wishes to benefit all sentient beings. He practices such profound Prajñāpāramitā because he seeks to realize unsurpassed perfect enlightenment, turn the wondrous wheel of Dharma, and benefit all. Blessed One, how does a great bodhisattva practice Prajñāpāramitā so that it may quickly become perfected?”
The Buddha replied:
“Subhūti, when a great bodhisattva practices Prajñāpāramitā, he does not see form as increasing or decreasing; he does not see feeling, perception, formations, or consciousness as increasing or decreasing. He does not see the eye faculty as increasing or decreasing; he does not see the ear, nose, tongue, body, or mind faculties as increasing or decreasing. He does not see the form objects as increasing or decreasing; he does not see sound, smell, taste, touch, or dharma objects as increasing or decreasing. He does not see the eye element as increasing or decreasing; he does not see the ear, nose, tongue, body, or mind elements as increasing or decreasing. He does not see the form element as increasing or decreasing; he does not see the sound, smell, taste, touch, or dharma elements as increasing or decreasing. He does not see the eye consciousness element as increasing or decreasing; he does not see the ear, nose, tongue, body, or mind consciousness elements as increasing or decreasing. He does not see eye contact as increasing or decreasing; he does not see ear, nose, tongue, body, or mind contact as increasing or decreasing. He does not see the feelings arising dependent on eye contact as increasing or decreasing; he does not see the feelings arising dependent on ear, nose, tongue, body, or mind contact as increasing or decreasing.
He does not see the perfection of generosity as increasing or decreasing; he does not see pure discipline, patience, diligence, meditative concentration, or the perfection of wisdom as increasing or decreasing. He does not see internal emptiness as increasing or decreasing; he does not see external emptiness, internal-and-external emptiness, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundary, emptiness of dispersion, emptiness of non-change, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness that cannot be grasped, emptiness of emptiness-nature, emptiness of inherent nature, or emptiness of the emptiness of inherent nature as increasing or decreasing.
He does not see the four foundations of mindfulness as increasing or decreasing; he does not see the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, or eightfold noble path as increasing or decreasing. Up to this point, he does not see the ten powers of the Buddha as increasing or decreasing; he does not see the four fearlessnesses, four kinds of unobstructed knowledge, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen unique qualities of a Buddha as increasing or decreasing. He does not see all dhāraṇī gateways as increasing or decreasing; he does not see all samādhi gateways as increasing or decreasing. He does not see all-knowing wisdom as increasing or decreasing; he does not see wisdom of the path-aspects or wisdom of all aspects as increasing or decreasing. Therefore, this great bodhisattva’s practice of Prajñāpāramitā quickly becomes perfected.
Furthermore, Subhūti, when a great bodhisattva practices Prajñāpāramitā, he does not see phenomena, he does not see non-phenomena, he does not see the past, he does not see the future, he does not see the present, he does not see the wholesome, he does not see the unwholesome, he does not see the karmically determinate, he does not see the indeterminate, he does not see the conditioned, he does not see the unconditioned, he does not see the desire realm, he does not see the form realm, he does not see the formless realm, he does not see the perfection of generosity, and so on until he does not see the perfection of wisdom. He does not see internal emptiness up to the emptiness of the emptiness of inherent nature. He does not see the four foundations of mindfulness up to the eightfold noble path. Likewise, he does not see the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha. He does not see all dhāraṇī gateways, all samādhi gateways, all-knowing wisdom, wisdom of the path-aspects, or wisdom of all aspects. Therefore, this great bodhisattva’s practice of Prajñāpāramitā quickly becomes perfected.
Why? Subhūti, because all phenomena are without inherent nature and characteristics, without activity, unchangeable, falsely fabricated, not solid, not autonomous, without knowing, free from self, sentient being, life continuum, arising, and so forth, including that which knows and that which sees.”
The venerable Subhūti said:
“Blessed One, your words are truly inconceivable.”
The Buddha said:
“Indeed, indeed, Subhūti, just as you have said, the words spoken by the Tathāgata are inconceivable.
Subhūti, because form is inconceivable, the words spoken by the Tathāgata are inconceivable; because feeling, perception, formations, and consciousness are inconceivable, the words spoken by the Tathāgata are inconceivable. Because the eye faculty is inconceivable, the words spoken by the Tathāgata are inconceivable; because the ear, nose, tongue, body, and mind faculties are inconceivable, the words spoken by the Tathāgata are inconceivable. Because form objects are inconceivable, the words spoken by the Tathāgata are inconceivable; because sound, smell, taste, touch, and dharma objects are inconceivable, the words spoken by the Tathāgata are inconceivable. Because the eye element is inconceivable, the words spoken by the Tathāgata are inconceivable; because the ear, nose, tongue, body, and mind elements are inconceivable, the words spoken by the Tathāgata are inconceivable. Because the form element is inconceivable, the words spoken by the Tathāgata are inconceivable; because sound, smell, taste, touch, and dharma elements are inconceivable, the words spoken by the Tathāgata are inconceivable. Because the eye consciousness element is inconceivable, the words spoken by the Tathāgata are inconceivable; because the ear, nose, tongue, body, and mind consciousness elements are inconceivable, the words spoken by the Tathāgata are inconceivable. Because eye contact is inconceivable, the words spoken by the Tathāgata are inconceivable; because ear, nose, tongue, body, and mind contact are inconceivable, the words spoken by the Tathāgata are inconceivable. Because the feelings arising dependent on eye contact are inconceivable, the words spoken by the Tathāgata are inconceivable; because the feelings arising dependent on ear, nose, tongue, body, and mind contact are inconceivable, the words spoken by the Tathāgata are inconceivable.
Because the perfection of generosity is inconceivable, the words spoken by the Tathāgata are inconceivable; up to the perfection of wisdom being inconceivable, the words spoken by the Tathāgata are inconceivable. Because internal emptiness is inconceivable, the words spoken by the Tathāgata are inconceivable; up to the emptiness of the emptiness of inherent nature being inconceivable, the words spoken by the Tathāgata are inconceivable. Because the four foundations of mindfulness are inconceivable, the words spoken by the Tathāgata are inconceivable; up to the eightfold noble path being inconceivable, the words spoken by the Tathāgata are inconceivable. Likewise, up to the ten powers of the Buddha being inconceivable, the words spoken by the Tathāgata are inconceivable; the eighteen unique qualities of a Buddha being inconceivable, the words spoken by the Tathāgata are inconceivable. All dhāraṇī gateways being inconceivable, the words spoken by the Tathāgata are inconceivable; all samādhi gateways being inconceivable, the words spoken by the Tathāgata are inconceivable. All-knowing wisdom being inconceivable, the words spoken by the Tathāgata are inconceivable; wisdom of the path-aspects and wisdom of all aspects being inconceivable, the words spoken by the Tathāgata are inconceivable.
Subhūti, when a great bodhisattva practicing Prajñāpāramitā knows truly and clearly that form is inconceivable, that feeling, perception, formations, and consciousness are inconceivable, and up to that all-knowing wisdom is inconceivable, that wisdom of the path-aspects and wisdom of all aspects are inconceivable, then this great bodhisattva’s practice of Prajñāpāramitā quickly becomes perfected.
Furthermore, Subhūti, when a great bodhisattva practicing Prajñāpāramitā does not give rise to the notion that form is either conceivable or inconceivable; does not give rise to the notion that feeling, perception, formations, or consciousness are either conceivable or inconceivable; does not give rise to the notion that the eye faculty is either conceivable or inconceivable; does not give rise to the notion that the ear, nose, tongue, body, or mind faculties are either conceivable or inconceivable; does not give rise to the notion that form objects are either conceivable or inconceivable; does not give rise to the notion that sound, smell, taste, touch, or dharma objects are either conceivable or inconceivable; does not give rise to the notion that the eye element is either conceivable or inconceivable; does not give rise to the notion that the ear, nose, tongue, body, or mind elements are either conceivable or inconceivable; does not give rise to the notion that the form element is either conceivable or inconceivable; does not give rise to the notion that sound, smell, taste, touch, or dharma elements are either conceivable or inconceivable; does not give rise to the notion that the eye consciousness element is either conceivable or inconceivable; does not give rise to the notion that the ear, nose, tongue, body, or mind consciousness elements are either conceivable or inconceivable; does not give rise to the notion that eye contact is either conceivable or inconceivable; does not give rise to the notion that ear, nose, tongue, body, or mind contact is either conceivable or inconceivable; does not give rise to the notion that feelings arising dependent on eye contact are either conceivable or inconceivable; does not give rise to the notion that feelings arising dependent on ear, nose, tongue, body, or mind contact are either conceivable or inconceivable; does not give rise to the notion that the perfection of generosity is either conceivable or inconceivable; and up to the perfection of wisdom, he does not give rise to the notion that it is either conceivable or inconceivable.
He does not give rise to the notion that internal emptiness is either conceivable or inconceivable; up to the emptiness of the emptiness of inherent nature, he does not give rise to the notion that it is either conceivable or inconceivable. He does not give rise to the notion that the four foundations of mindfulness are either conceivable or inconceivable; up to the eightfold noble path, he does not give rise to the notion that it is either conceivable or inconceivable. Likewise, up to the ten powers of the Buddha, he does not give rise to the notion that they are either conceivable or inconceivable. He does not give rise to the notion that the eighteen unique qualities of a Buddha are either conceivable or inconceivable. He does not give rise to the notion that all dhāraṇī gateways are either conceivable or inconceivable. He does not give rise to the notion that all samādhi gateways are either conceivable or inconceivable. He does not give rise to the notion that all-knowing wisdom is either conceivable or inconceivable. He does not give rise to the notion that wisdom of the path-aspects and wisdom of all aspects are either conceivable or inconceivable. Then this great bodhisattva’s practice of Prajñāpāramitā quickly becomes perfected.”