THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 457
Chapter 64: FIRM AND NOT FIRM (2)
The Devas should know that form being far removed is precisely the perfection of giving, up to and including the perfection of wisdom being far removed; feeling, perception, formations, and consciousness being far removed are precisely the perfection of giving, up to and including the perfection of wisdom being far removed. Thus, up to the point that form being far removed is precisely the wisdom of omniscience being far removed; feeling, perception, formations, and consciousness being far removed are precisely the wisdom of omniscience being far removed.
The Devas should know that the eye faculty being far removed is precisely the perfection of giving, up to and including the perfection of wisdom being far removed; the ear, nose, tongue, body, and mind faculties being far removed are precisely the perfection of giving, up to and including the perfection of wisdom being far removed. Thus, up to the point that the eye faculty being far removed is precisely the wisdom of omniscience being far removed; the ear, nose, tongue, body, and mind faculties being far removed are precisely the wisdom of omniscience being far removed.
The Devas should know that the form realm being far removed is precisely the perfection of giving, up to and including the perfection of wisdom being far removed; the sound, smell, taste, touch, and dharma realms being far removed are precisely the perfection of giving, up to and including the perfection of wisdom being far removed. Thus, up to the point that the form realm being far removed is precisely the wisdom of omniscience being far removed; the sound, smell, taste, touch, and dharma realms being far removed are precisely the wisdom of omniscience being far removed.
The Devas should know that the eye element being far removed is precisely the perfection of giving, up to and including the perfection of wisdom being far removed; the ear, nose, tongue, body, and mind elements being far removed are precisely the perfection of giving, up to and including the perfection of wisdom being far removed. Thus, up to the point that the eye element being far removed is precisely the wisdom of omniscience being far removed; the ear, nose, tongue, body, and mind elements being far removed are precisely the wisdom of omniscience being far removed.
The Devas should know that the form element being far removed is precisely the perfection of giving, up to and including the perfection of wisdom being far removed; the sound, smell, taste, touch, and dharma elements being far removed are precisely the perfection of giving, up to and including the perfection of wisdom being far removed. Thus, up to the point that the form element being far removed is precisely the wisdom of omniscience being far removed; the sound, smell, taste, touch, and dharma elements being far removed are precisely the wisdom of omniscience being far removed.
The Devas should know that the eye-consciousness element being far removed is precisely the perfection of giving, up to and including the perfection of wisdom being far removed; the ear, nose, tongue, body, and mind-consciousness elements being far removed are precisely the perfection of giving, up to and including the perfection of wisdom being far removed. Thus, up to the point that the eye-consciousness element being far removed is precisely the wisdom of omniscience being far removed; the ear, nose, tongue, body, and mind-consciousness elements being far removed are precisely the wisdom of omniscience being far removed.
The Devas should know that eye-contact being far removed is precisely the perfection of giving, up to and including the perfection of wisdom being far removed; ear, nose, tongue, body, and mind-contact being far removed are precisely the perfection of giving, up to and including the perfection of wisdom being far removed. Thus, up to the point that eye-contact being far removed is precisely the wisdom of omniscience being far removed; ear, nose, tongue, body, and mind-contact being far removed are precisely the wisdom of omniscience being far removed.
The Devas should know that the feelings arising dependent upon eye-contact being far removed are precisely the perfection of giving, up to and including the perfection of wisdom being far removed; the feelings arising dependent upon ear, nose, tongue, body, and mind-contact being far removed are precisely the perfection of giving, up to and including the perfection of wisdom being far removed. Thus, up to the point that the feelings arising dependent upon eye-contact being far removed are precisely the wisdom of omniscience being far removed; the feelings arising dependent upon ear, nose, tongue, body, and mind-contact being far removed are precisely the wisdom of omniscience being far removed.
The Devas should know that the earth element being far removed is precisely the perfection of giving, up to and including the perfection of wisdom being far removed; the water, fire, wind, space, and consciousness elements being far removed are precisely the perfection of giving, up to and including the perfection of wisdom being far removed. Thus, up to the point that the earth element being far removed is precisely the wisdom of omniscience being far removed; the water, fire, wind, space, and consciousness elements being far removed are precisely the wisdom of omniscience being far removed.
The Devas should know that causes being far removed are precisely the perfection of giving, up to and including the perfection of wisdom being far removed; equal and uninterrupted conditions, objective conditions, and dominant conditions being far removed are precisely the perfection of giving, up to and including the perfection of wisdom being far removed. Thus, up to the point that causes being far removed are precisely the wisdom of omniscience being far removed; equal and uninterrupted conditions, objective conditions, and dominant conditions being far removed are precisely the wisdom of omniscience being far removed.
The Devas should know that ignorance being far removed is precisely the perfection of giving, up to and including the perfection of wisdom being far removed; formations, up to and including aging and death, being far removed are precisely the perfection of giving, up to and including the perfection of wisdom being far removed. Thus, up to the point that ignorance being far removed is precisely the wisdom of omniscience being far removed; formations, up to and including aging and death, being far removed are precisely the wisdom of omniscience being far removed.
The Devas should know that the perfection of giving being far removed is precisely the emptiness of inner phenomena, up to and including the emptiness of the self-nature of emptiness being far removed; morality, patience, diligence, meditative concentration, and the perfection of wisdom being far removed are precisely the emptiness of inner phenomena, up to and including the emptiness of the self-nature of emptiness being far removed. Thus, up to the point that the perfection of giving being far removed is precisely the wisdom of omniscience being far removed; morality, patience, diligence, meditative concentration, and the perfection of wisdom being far removed are precisely the wisdom of omniscience being far removed.
The Devas should know that the emptiness of inner phenomena being far removed is precisely the perfection of giving, up to and including the perfection of wisdom being far removed; the emptiness of external phenomena, up to and including the emptiness of the self-nature of emptiness, being far removed is precisely the perfection of giving, up to and including the perfection of wisdom being far removed. Thus, up to the point that the emptiness of inner phenomena being far removed is precisely the wisdom of omniscience being far removed; the emptiness of external phenomena, up to and including the emptiness of the self-nature of emptiness, being far removed is precisely the wisdom of omniscience being far removed.
The Devas should know that suchness being far removed is precisely the perfection of giving, up to and including the perfection of wisdom being far removed; the dharma realm, up to and including the inconceivable realm, being far removed is precisely the perfection of giving, up to and including the perfection of wisdom being far removed. Thus, up to the point that suchness being far removed is precisely the wisdom of omniscience being far removed; the dharma realm, up to and including the inconceivable realm, being far removed is precisely the wisdom of omniscience being far removed.
The Devas should know that the noble truth of suffering being far removed is precisely the perfection of giving, up to and including the perfection of wisdom being far removed; the noble truths of origin, cessation, and the path being far removed are precisely the perfection of giving, up to and including the perfection of wisdom being far removed. Thus, the noble truth of suffering being far removed is precisely the wisdom of omniscience being far removed; the noble truths of origin, cessation, and the path being far removed are precisely the wisdom of omniscience being far removed.
The Devas should know that the four foundations of mindfulness being far removed are precisely the perfection of giving, up to and including the perfection of wisdom being far removed; the four right efforts, up to and including the eightfold noble path, being far removed are precisely the perfection of giving, up to and including the perfection of wisdom being far removed. Thus, up to the point that the four foundations of mindfulness being far removed are precisely the wisdom of omniscience being far removed; the four right efforts, up to and including the eightfold noble path, being far removed are precisely the wisdom of omniscience being far removed.
The Devas should know that the four meditative absorptions being far removed are precisely the perfection of giving, up to and including the perfection of wisdom being far removed; the four immeasurables and the four formless attainments being far removed are precisely the perfection of giving, up to and including the perfection of wisdom being far removed. Thus, up to the point that the four meditative absorptions being far removed are precisely the wisdom of omniscience being far removed; the four meditative absorptions, the four immeasurables, and the four formless attainments being far removed are precisely the wisdom of omniscience being far removed.
The Devas should know that the eight liberations being far removed are precisely the perfection of giving, up to and including the perfection of wisdom being far removed; the eight bases of mastery, the nine successive concentrations, and the ten universal bases being far removed are precisely the perfection of giving, up to and including the perfection of wisdom being far removed. Thus, up to the point that the eight liberations being far removed are precisely the wisdom of omniscience being far removed; the eight bases of mastery, the nine successive concentrations, and the ten universal bases being far removed are precisely the wisdom of omniscience being far removed.
The Devas should know that the liberation door of emptiness being far removed is precisely the perfection of giving, up to and including the perfection of wisdom being far removed; the liberation doors of signlessness and wishlessness being far removed are precisely the perfection of giving, up to and including the perfection of wisdom being far removed. Thus, up to the point that the liberation door of emptiness being far removed is precisely the wisdom of omniscience being far removed; the liberation doors of signlessness and wishlessness being far removed are precisely the wisdom of omniscience being far removed.
The Devas should know that the stage of pure observation being far removed is precisely the perfection of giving, up to and including the perfection of wisdom being far removed; the stage of lineage, up to and including the stage of the Tathāgata, being far removed is precisely the perfection of giving, up to and including the perfection of wisdom being far removed. Thus, up to the point that the stage of pure observation being far removed is precisely the wisdom of omniscience being far removed; the stage of lineage, up to and including the stage of the Tathāgata, being far removed is precisely the wisdom of omniscience being far removed.
The Devas should know that the stage of supreme joy being far removed is precisely the perfection of giving, up to and including the perfection of wisdom being far removed; the stage free from defilements, up to and including the stage of the Dharma Cloud, being far removed is precisely the perfection of giving, up to and including the perfection of wisdom being far removed. Thus, up to the point that the stage of supreme joy being far removed is precisely the wisdom of omniscience being far removed; the stage free from defilements, up to and including the stage of the Dharma Cloud, being far removed is precisely the wisdom of omniscience being far removed.
The Devas should know that all dhāraṇī gateways being far removed are precisely the perfection of giving, up to and including the perfection of wisdom being far removed; all samādhi gateways being far removed are precisely the perfection of giving, up to and including the perfection of wisdom being far removed. Thus, up to the point that all dhāraṇī gateways being far removed are precisely the wisdom of omniscience being far removed; all samādhi gateways being far removed are precisely the wisdom of omniscience being far removed.
The Devas should know that the five types of eyes being far removed are precisely the perfection of giving, up to and including the perfection of wisdom being far removed; the six supernatural powers being far removed are precisely the perfection of giving, up to and including the perfection of wisdom being far removed. Thus, up to the point that the five types of eyes being far removed are precisely the wisdom of omniscience being far removed; the six supernatural powers being far removed are precisely the wisdom of omniscience being far removed.
The Devas should know that the ten powers of the Tathāgata being far removed are precisely the perfection of giving, up to and including the perfection of wisdom being far removed; the four fearlessnesses, up to and including the eighteen unique qualities of a Buddha, being far removed are precisely the perfection of giving, up to and including the perfection of wisdom being far removed. Thus, up to the point that the ten powers of the Tathāgata being far removed are precisely the wisdom of omniscience being far removed; the four fearlessnesses, up to and including the eighteen unique qualities of a Buddha, being far removed are precisely the wisdom of omniscience being far removed.
The Devas should know that the thirty-two marks of a Great Being being far removed are precisely the perfection of giving, up to and including the perfection of wisdom being far removed; the eighty minor excellent qualities being far removed are precisely the perfection of giving, up to and including the perfection of wisdom being far removed. Thus, up to the point that the thirty-two marks being far removed are precisely the wisdom of omniscience being far removed; the eighty minor excellent qualities being far removed are precisely the wisdom of omniscience being far removed.
The Devas should know that the quality of not forgetting being far removed is precisely the perfection of giving, up to and including the perfection of wisdom being far removed; the nature of always relinquishing being far removed is precisely the perfection of giving, up to and including the perfection of wisdom being far removed. Thus, up to the point that the quality of not forgetting being far removed is precisely the wisdom of omniscience being far removed; the nature of always relinquishing being far removed is precisely the wisdom of omniscience being far removed.
The Devas should know that the wisdom of all things being far removed is precisely the perfection of giving, up to and including the perfection of wisdom being far removed; the wisdom of the modes of the path and the wisdom of all aspects being far removed are precisely the perfection of giving, up to and including the perfection of wisdom being far removed. Thus, up to the point that the wisdom of all things being far removed is precisely the wisdom of omniscience being far removed; the wisdom of the modes of the path and the wisdom of all aspects being far removed are precisely the wisdom of omniscience being far removed.
The Devas should know that the fruit of stream-entry being far removed is precisely the perfection of giving, up to and including the perfection of wisdom being far removed; the fruit of once-returning, up to and including solitary buddha enlightenment, being far removed is precisely the perfection of giving, up to and including the perfection of wisdom being far removed. Thus, up to the point that the fruit of stream-entry being far removed is precisely the wisdom of omniscience being far removed; the fruit of once-returning, up to and including solitary buddha enlightenment, being far removed is precisely the wisdom of omniscience being far removed.
The Devas should know that the practices of the Great Bodhisattva being far removed are precisely the perfection of giving, up to and including the perfection of wisdom being far removed. Thus, up to the point that the practices of the Great Bodhisattva being far removed are precisely the wisdom of omniscience being far removed.
The gods should know that the unsurpassed enlightenment fruition of all Buddhas being free from attachment means that the Perfection of Giving up to and including the Perfection of Wisdom are free from attachment. Thus, up to the unsurpassed enlightenment fruition of all Buddhas being free from attachment means that the wisdom of omniscience is free from attachment.
The gods should know that the wisdom of omniscience being free from attachment means that the Perfection of Giving up to and including the Perfection of Wisdom are free from attachment. Thus, up to the wisdom of omniscience being free from attachment means that the unsurpassed enlightenment fruition of all Buddhas is free from attachment.
The gods should know that any Great Bodhisattva who, upon hearing that all phenomena are free from attachment, does not become frightened, tremble, feel sorrow, regret, confusion, or retreat should be known as a Great Bodhisattva practicing the Perfection of Wisdom.
At that time, the World-Honored One said to Subhuti:
Why is it that the Great Bodhisattvas do not become confused or retreat with regard to the Perfection of Wisdom?
The venerable Subhuti said to the Buddha:
World-Honored One, because all phenomena are nonexistent, free from attachment, quiescent, without possession, and without arising or ceasing, therefore the Great Bodhisattvas do not become confused or retreat with regard to the Perfection of Wisdom.
World-Honored One, for these reasons, the Great Bodhisattvas do not become confused or retreat with regard to the Perfection of Wisdom. Why is this so? Because for the Great Bodhisattvas, among all phenomena, whether it is the phenomenon that causes confusion and retreat, the phenomenon that is confused and retreats, the time of confusion and retreat, the place of confusion and retreat, the person who is confused and retreats, or the reason for confusion and retreat, none of these can be apprehended, because all phenomena cannot be apprehended.
World-Honored One, if a Great Bodhisattva hears such teachings and does not become frightened, tremble, worry, regret, become confused, or retreat, then one should know that this is a Great Bodhisattva practicing the profound Perfection of Wisdom. Why is this so? Because this Great Bodhisattva observes that all phenomena cannot be apprehended and cannot be constructed, and does not see what is the phenomenon that causes confusion and retreat, what is the phenomenon that is confused and retreats, what is the time of confusion and retreat, what is the place of confusion and retreat, or what is the person who is confused and retreats. For this reason, when hearing such teachings, Great Bodhisattvas do not become frightened, tremble, worry, regret, become confused, or retreat.
World-Honored One, a Great Bodhisattva who can practice the profound Perfection of Wisdom in this way will always be respectfully honored together by the gods, Śakra, the Great Brahmā kings, and the lords of all beings.
The Buddha told Subhuti:
A Great Bodhisattva who can practice the profound Perfection of Wisdom in this way will not only always be respectfully honored together by the gods, Śakra, the Great Brahmā kings, and the lords of all beings, but even more than this, the gods of Pure Radiance, the gods of Universal Purity, the gods of Vast Fruit, the Pure Abodes gods, and other gods will always respectfully honor that one together. This Great Bodhisattva will also always be protected and remembered together by all Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones who are currently teaching the Dharma in the immeasurable, innumerable, boundless worlds throughout the ten directions.
Subhuti, you should know that because this Great Bodhisattva can practice the profound Perfection of Wisdom, the Perfection of Giving up to and including the Perfection of Wisdom will quickly become perfected; the inner emptiness up to the emptiness of the intrinsic nature of nonexistence will quickly become perfected; thusness up to the inconceivable realm will quickly become perfected; the noble truths of suffering, origination, cessation, and the path will quickly become perfected; the four applications of mindfulness up to the eightfold noble path will quickly become perfected; the four meditative absorptions, the four immeasurables, and the four formless concentrations will quickly become perfected; the eight liberations and the ten universal bases will quickly become perfected; the liberation doors of emptiness, signlessness, and wishlessness will quickly become perfected; the stages from the Stage of Joy up to the Dharma Cloud Stage will quickly become perfected; all dhāraṇī gateways and all samādhi gateways will quickly become perfected; the five kinds of eyes up to the six supernormal powers will quickly become perfected; the ten powers of the Thus Come One up to the eighteen unique qualities of a Buddha will quickly become perfected; the quality of not forgetting and the nature of always equanimous relinquishment will quickly become perfected; the wisdom of all, the wisdom of the path-aspects, and the wisdom of all aspects will quickly become perfected; all practices of Great Bodhisattvas will quickly become perfected; the unsurpassed enlightenment fruition of all Buddhas will quickly become perfected; and the wisdom of omniscience will quickly become perfected.
Subhuti, you should know that a Great Bodhisattva who can practice this profound Perfection of Wisdom will always be protected together by Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones and Great Bodhisattvas, and will be able to quickly perfect all merits and virtues. This Great Bodhisattva will know how to go to the places where Buddhas should go and practice according to the practices that Buddhas have practiced. This Great Bodhisattva is like the World-Honored Buddha.
Subhuti, you should know that the mind of this Great Bodhisattva is extremely firm. Suppose all sentient beings in all Buddha worlds throughout the ten directions, as numerous as the grains of sand in the Ganges River, were all evil demons, and each evil demon manifested countless evil demons; these evil demons all possessed immeasurable and boundless supernatural powers, and all the supernatural powers of these evil demons still could not obstruct this Great Bodhisattva’s practice of the profound Perfection of Wisdom or the attainment of the unsurpassed enlightenment fruition.
Why is this so? Because this Great Bodhisattva has already obtained the skillful means of the Perfection of Wisdom and has penetrated the ungraspability of all phenomena.
Subhuti, any Great Bodhisattva who is accomplished in two dharmas cannot be obstructed by all evil demons from practicing the profound Perfection of Wisdom and attaining the unsurpassed enlightenment fruition. The two dharmas are: first, observing that all phenomena are completely empty; second, not abandoning all sentient beings.
Subhuti, any Great Bodhisattva who is accomplished in two dharmas cannot be obstructed by all evil demons from practicing the profound Perfection of Wisdom and attaining the unsurpassed enlightenment fruition. The first is being able to accomplish everything according to one’s words. The second is always being protected and remembered by the Buddhas.
Subhuti, any Great Bodhisattva who can practice this profound Perfection of Wisdom will have gods and spirits constantly come to bow, draw near, make offerings, ask questions, encourage, and say:
“Excellent, Great Being! If you wish to attain the unsurpassed enlightenment fruition, you must diligently abide in the Dharma of emptiness, signlessness, and wishlessness. Why is this so? Great Being, a Great Bodhisattva who diligently abides in the Dharma of emptiness, signlessness, and wishlessness becomes a place of reliance for all sentient beings who have no place of reliance; becomes a place of refuge and return for all sentient beings who have no refuge and return; can save those who have no one to save them; becomes a destination for those who have no destination; becomes an island for those without an island; becomes a dwelling for those without a dwelling; becomes light for those overcome by darkness; becomes eyes and ears for those who are blind and deaf. Why is this so? Great Being, abiding in the Dharma of emptiness, signlessness, and wishlessness in this way is precisely abiding in the profound Perfection of Wisdom. Whoever can abide in the profound Perfection of Wisdom will quickly attain the unsurpassed enlightenment fruition.”
Subhuti, any Great Bodhisattva who can abide in this profound Perfection of Wisdom will immediately receive, from immeasurable, innumerable, boundless Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones currently living in the ten directions, that when they teach the true Dharma in the midst of great assemblies, they naturally rejoice, praise, proclaim the name, lineage, and virtues of this Great Bodhisattva. This is the wondrous merit and virtue of abiding in the profound Perfection of Wisdom.
Subhuti, you should know that just as today I proclaim the profound Perfection of Wisdom for the assembly, and before the assembly I naturally rejoice, praise, and extol the names, lineages, and virtues of Great Bodhisattvas such as the Great Bodhisattva Jewel Banner and the Great Bodhisattva Crown Crest, as well as the names and virtues of those Great Bodhisattvas who cultivate pure conduct and abide in the Perfection of Wisdom in the realm of the present Buddha Akṣobhya, this is the wondrous merit and virtue of abiding in the profound Perfection of Wisdom.
All Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones in Buddha worlds throughout the eastern direction as numerous as the grains of sand in the Ganges River also proclaim the profound Perfection of Wisdom for the assembly. There too are Great Bodhisattvas cultivating pure conduct and abiding in the Perfection of Wisdom. Those Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones all, before the assembly, naturally rejoice and praise and extol the names, lineages, and virtues of those Great Bodhisattvas. This is the wondrous merit and virtue of abiding in the profound Perfection of Wisdom.
All Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones in Buddha worlds throughout the southern, western, northern directions, the four intermediate directions, the upper direction, and the lower direction, as numerous as the grains of sand in the Ganges River, also proclaim the profound Perfection of Wisdom for the assembly. There too are Great Bodhisattvas cultivating pure conduct and abiding in the Perfection of Wisdom. Those Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones all, before the assembly, naturally rejoice, praise, and extol the names and virtues of those Great Bodhisattvas. This is the wondrous merit and virtue of abiding in the profound Perfection of Wisdom.
Subhuti, you should know that there are Great Bodhisattvas who, from the moment they first arouse the mind of practice of the Perfection of Wisdom, gradually perfect the great Bodhi path, gradually perfect the profound Perfection of Wisdom until they attain the wisdom of omniscience. They also receive, before the assemblies, the natural rejoicing, praise, and extolling of their names and virtues by all Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones in Buddha worlds throughout the ten directions as numerous as the grains of sand in the Ganges River. This is the wondrous merit and virtue of practicing the profound Perfection of Wisdom. Why is this so? Subhuti, because this Great Bodhisattva can accomplish what is difficult to accomplish, does not allow the Buddha lineage to be cut off, and benefits sentient beings.
At that time, the venerable Subhuti said to the Buddha:
World-Honored One, when the Thus Come Ones teach the true Dharma before assemblies, are those Great Bodhisattvas whose names and virtues they naturally rejoice in, praise, and extol ones who have attained the irreversible stage, or ones who have not yet attained it?
The Buddha told Subhuti:
There are Great Bodhisattvas abiding in the irreversible stage who practice the Perfection of Wisdom and receive the natural joy, praise, and extolling of their names and virtues by the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones when they teach the true Dharma before assemblies. There are also Great Bodhisattvas who, although they have not yet received prediction of Buddhahood, practice the Perfection of Wisdom and likewise receive the natural joy, praise, and extolling of their names and virtues by the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones when they teach the true Dharma before assemblies.
At that time, Subhuti again said to the Buddha:
What Bodhisattvas are those whom you have just spoken of?
The Buddha told Subhuti:
Some Great Bodhisattvas learn according to the deeds performed by Buddha Akṣobhya when He was still a Bodhisattva and have already become established in the irreversible stage; then the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones naturally praise and extol their names and virtues when they teach the true Dharma before the great assembly. There are also Great Bodhisattvas who learn according to the deeds of Great Bodhisattvas Jewel Banner and Crown Ornament. Although these Great Bodhisattvas have not yet received a prediction, because they diligently practice the profound Prajñāpāramitā, they too naturally bring joy to the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, who praise and extol their names and virtues when they teach the true Dharma before the great assembly.
Furthermore, Subhūti, there are Great Bodhisattvas who practice Prajñāpāramitā. Although they deeply believe and understand the unborn nature of all dharmas, they have not yet attained the patience with regard to the non-arising of dharmas; although they deeply believe and understand Prajñāpāramitā, they have not yet attained the patience with regard to the non-arising of dharmas; although they deeply believe and understand the ultimate emptiness of all dharmas, they have not yet attained the patience with regard to the non-arising of dharmas; although they deeply believe and understand the complete quiescence of all dharmas, they have not yet attained the patience with regard to the non-arising of dharmas; although they deeply believe and understand the nature of all dharmas as being far removed, they still have not attained the patience with regard to the non-arising of dharmas; although they deeply believe and understand the illusory nature of all dharmas, they have not yet attained the patience with regard to the non-arising of dharmas; although they deeply believe and understand that the nature of all dharmas is emptiness, they still have not attained the patience with regard to the non-arising of dharmas; although they deeply believe and understand the nature of all dharmas as being without ownership, they still have not attained the patience with regard to the non-arising of dharmas; although they deeply believe and understand the autonomous nature of all dharmas, they have not yet attained the patience with regard to the non-arising of dharmas; although they deeply believe and understand the unreal nature of all dharmas, they have not yet attained the patience with regard to the non-arising of dharmas. Then, Subhūti, those Great Bodhisattvas will also naturally receive the joyful praise and glorification of their names and virtues from the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones when they teach the true Dharma before the great assembly.
Subhūti, whichever Great Bodhisattva is naturally rejoiced in, praised, and extolled by the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones regarding their names and virtues when they teach the true Dharma before the great assembly, that Great Bodhisattva will transcend the stages of the Śrāvakas and Pratyekabuddhas and will certainly attain the supreme unsurpassed Enlightenment.
Subhūti, whichever Great Bodhisattva practicing Prajñāpāramitā is naturally rejoiced in, praised, and extolled by the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones regarding their names and virtues when they teach the true Dharma before the great assembly, that Great Bodhisattva will certainly abide in the irreversible stage. After having entered that stage, they will quickly attain the supreme unsurpassed Enlightenment.
Furthermore, Subhūti, any virtuous man or virtuous woman of the Bodhisattva vehicle who hears the profound meanings of Prajñāpāramitā without doubt, suspicion, confusion, or delusion, but only thinks: “According to what the Buddha has taught, the path and principles of profound Prajñāpāramitā are certainly not mistaken.” Because of giving rise to pure faith upon hearing the profound Prajñāpāramitā, that virtuous man or virtuous woman will gradually hear extensive explanations of Prajñāpāramitā in the presence of Buddha Akṣobhya and in the presence of Great Bodhisattvas, and will deeply believe and understand its meaning. After gaining such faith and understanding, they will abide in the irreversible stage. After abiding in that stage, they will quickly attain the supreme unsurpassed Enlightenment.
Subhūti, any virtuous man or virtuous woman of the Bodhisattva vehicle who hears the profound meanings of Prajñāpāramitā without doubt, suspicion, confusion, or error, deeply believes and understands it, and does not give rise to slander, will attain countless subtle roots of virtue. How much more so if they can uphold, read, recite, thoroughly understand, rightly maintain mindfulness and contemplate according to suchness, abide in suchness, and diligently cultivate and learn. Such a virtuous man or virtuous woman will quickly abide in the irreversible stage and quickly attain the supreme unsurpassed Enlightenment, turn the wondrous Dharma wheel, and liberate sentient beings.
At that time, Venerable Subhūti said to the Buddha:
“World-Honored One, the true nature of all dharmas ultimately cannot be grasped. How then can it be said that Great Bodhisattvas who abide in suchness, diligently cultivate, and practice will quickly abide in the irreversible stage, quickly attain the supreme unsurpassed Enlightenment, turn the wondrous Dharma wheel, and liberate sentient beings?”
The Buddha said:
“Subhūti, just as the Buddha’s emanation abides in suchness and practices the Bodhisattva path, thereby quickly abiding in the irreversible stage, quickly attaining the supreme unsurpassed Enlightenment, turning the wondrous Dharma wheel, and liberating sentient beings, so too do Great Bodhisattvas who abide in suchness and practice the Bodhisattva path quickly abide in the irreversible stage, quickly attain the supreme unsurpassed Enlightenment, turn the wondrous Dharma wheel, and liberate sentient beings.”
Venerable Subhūti said to the Buddha:
“World-Honored One, the Buddha’s emanations are all without possession, and dharmas apart from suchness also cannot be grasped. Therefore, who abides in suchness and practices the Bodhisattva path? Who will abide in the irreversible stage? Who will attain the supreme unsurpassed Enlightenment? Who will turn the Dharma wheel, what teachings will be spoken, and which sentient beings will be liberated? World-Honored One, even suchness cannot be grasped; how much less can it be said that abiding in suchness and practicing the Bodhisattva path will quickly lead to abiding in the irreversible stage, quickly attaining the supreme unsurpassed Enlightenment, turning the wondrous Dharma wheel, and liberating sentient beings? How could this be possible?”
The Buddha said:
“Subhūti, it is as you have said, it is as you have said! The Buddha’s emanations are all without possession, and dharmas apart from suchness also cannot be grasped. Who abides in suchness and practices the Bodhisattva path? Who will abide in the irreversible stage? Who will attain the supreme unsurpassed Enlightenment? Who will turn the Dharma wheel, what teachings will be spoken, and which sentient beings will be liberated? Subhūti, even suchness cannot be grasped; how much less can abiding in suchness and practicing the Bodhisattva path in order to quickly abide in the irreversible stage, quickly attain the supreme unsurpassed Enlightenment, turn the wondrous Dharma wheel, and liberate sentient beings be possible? Why is this so?
Subhūti, whether Buddhas appear in the world or do not appear in the world, all dharmas remain thus; they are not separate from suchness, extending broadly to the inconceivable realm. Subhūti, there is certainly no actual abiding in suchness and practicing the Bodhisattva path, nor anything further up to liberating sentient beings. Why is this so?
Subhūti, the suchness of all dharmas neither arises nor ceases, and there is not even the slightest other thing that exists which can be grasped. Subhūti, if all dharmas neither arise nor cease and there is not even the slightest other thing that can be grasped, then who abides within it and practices the Bodhisattva path? Who will abide in the irreversible stage? Who will attain the supreme unsurpassed Enlightenment? Who will turn the Dharma wheel, what teachings will be spoken, and which sentient beings will be liberated? Within this, all are without possession. Such a matter certainly does not truly exist. It is only through reliance upon worldly convention that it is falsely presented as existing.”
At that time, Śakra, Lord of the Devas, said to the Buddha:
“World-Honored One, this Prajñāpāramitā is extremely profound, difficult to believe, and difficult to understand. Great Bodhisattvas practicing Prajñāpāramitā, although knowing that all dharmas cannot be grasped, still seek the supreme unsurpassed Enlightenment and wish to explain the true Dharma to sentient beings. This is extremely difficult to accomplish. Why is this so? World-Honored One, there is certainly no abiding in suchness, practicing the Bodhisattva path, attaining the supreme unsurpassed Enlightenment, and teaching the true Dharma to sentient beings. Yet Great Bodhisattvas practicing Prajñāpāramitā contemplate that all dharmas are without possession and do not become frightened, tremble, doubt, become obstructed, confused, retreat, become deluded, or become troubled regarding the profound nature of Dharma. Such things are exceedingly rare.”
At that time, Subhūti said to Śakra:
“Kāśika, it is as you have said! Great Bodhisattvas practicing Prajñāpāramitā contemplate that all dharmas are without possession and do not become frightened, tremble, doubt, become obstructed, confused, retreat, become deluded, or become troubled regarding the profound nature of Dharma. Such things are exceedingly rare. Kāśika, Great Bodhisattvas practicing Prajñāpāramitā see that the essential nature of all dharmas is emptiness. Within this emptiness of dharmas, everything is without possession. Then who could become frightened, even to the point of becoming deluded and troubled? Therefore, Great Bodhisattvas practicing Prajñāpāramitā, without fear, trembling, doubt, obstruction, confusion, retreat, delusion, or sorrow regarding the profound nature of Dharma—such things are exceedingly rare.”
At that time, Śakra, Lord of the Devas, said to Subhūti:
“According to what the Venerable One has said, everything relies upon the Dharma of emptiness, and therefore your words are always unobstructed. It is like shooting an arrow into empty space; whether far or near, there is no obstruction. The words of the Venerable One are also like this. Who could possibly oppose them?”
**Chapter 65: TRUE WORDS (1)**
At that time, Śakra, Lord of the Devas, said to the Buddha:
“World-Honored One, when I speak in this way, praise in this way, and give predictions in this way, does this conform with the true words and Dharma words of the World-Honored One? Regarding Dharma, by following in accordance with Dharma, is this a truly correct prediction?”
At that time, the Buddha said:
“Kāśika, when you speak in this way, praise in this way, and give predictions in this way, it truly conforms with the true words and Dharma words of the World-Honored One. Regarding Dharma, by following in accordance with Dharma, it is truly a correct prediction.”
At that time, Śakra, Lord of the Devas, again said to the Buddha:
It is exceedingly rare, World-Honored One. Venerable Subhūti has spoken about everything while relying on the Dharma of Emptiness, Signlessness, and Wishlessness; relying on the four Foundations of Mindfulness up to the Noble Eightfold Path; also relying on the four meditative absorptions, the four immeasurables, and the four formless concentrations; relying on the eight liberations up to the ten total spheres; also relying on the noble truths of suffering, origination, cessation, and the path; relying on the Perfection of Giving up to the Perfection of Wisdom; also relying on inner emptiness up to emptiness of the emptiness of intrinsic nature; suchness up to the inconceivable realm; also relying on the stages of the Great Bodhisattva; relying on all dhāraṇī gateways and all samādhi gateways; also relying on the five types of eyes and the six supernormal powers; relying on the ten powers of the Tathāgata up to the eighteen exclusive qualities of the Buddha; also relying on the quality of not forgetting and the nature of always equanimity; relying on the wisdom of all, the wisdom of the path aspects, and the wisdom of all aspects; also relying on all practices of the Great Bodhisattva; relying on the unsurpassed supreme enlightenment of all Buddhas.
At that time, the Buddha said to Śakra, lord of the gods:
Kāśika, Venerable Subhūti abides in the Dharma of emptiness. When he contemplates the Perfection of Giving up to the Perfection of Wisdom, they cannot even be apprehended; how much less can the person who practices the Perfection of Giving up to the Perfection of Wisdom be apprehended? When he contemplates the four Foundations of Mindfulness up to the Noble Eightfold Path, they cannot even be apprehended; how much less can the person who cultivates the four Foundations of Mindfulness up to the Noble Eightfold Path be apprehended? When he contemplates the four meditative absorptions, the four immeasurables, and the four formless concentrations, they cannot even be apprehended; how much less can the person who cultivates the four meditative absorptions, the four immeasurables, and the four formless concentrations be apprehended? When he contemplates the eight liberations up to the ten total spheres, they cannot even be apprehended; how much less can the person who cultivates the eight liberations up to the ten total spheres be apprehended? When he contemplates the noble truths of suffering, origination, cessation, and the path, they cannot even be apprehended; how much less can the person who abides in the noble truths of suffering, origination, cessation, and the path be apprehended? When he contemplates inner emptiness up to emptiness of the emptiness of intrinsic nature, they cannot even be apprehended; how much less can the person who abides in inner emptiness up to emptiness of the emptiness of intrinsic nature be apprehended? When he contemplates suchness up to the inconceivable realm, they cannot even be apprehended; how much less can the person who abides in suchness up to the inconceivable realm be apprehended? When he contemplates the liberation gateways of Emptiness, Signlessness, and Wishlessness, they cannot even be apprehended; how much less can the person who cultivates the liberation gateways of Emptiness, Signlessness, and Wishlessness be apprehended? When he contemplates the stage of Joy up to the stage of Dharma Cloud, they cannot even be apprehended; how much less can the person who cultivates the stage of Joy up to the stage of Dharma Cloud be apprehended? When he contemplates all dhāraṇī gateways and all samādhi gateways, they cannot even be apprehended; how much less can the person who cultivates all dhāraṇī gateways and all samādhi gateways be apprehended? When he contemplates the five types of eyes and the six supernormal powers, they cannot even be apprehended; how much less can the person who gives rise to the five types of eyes and the six supernormal powers be apprehended? When he contemplates the ten powers of the Tathāgata up to the eighteen exclusive qualities of the Buddha, they cannot even be apprehended; how much less can the person who gives rise to the ten powers of the Tathāgata up to the eighteen exclusive qualities of the Buddha be apprehended? When he contemplates the quality of not forgetting and the nature of always equanimity, they cannot even be apprehended; how much less can the person who gives rise to the quality of not forgetting and the nature of always equanimity be apprehended? When he contemplates the wisdom of all, the wisdom of the path aspects, and the wisdom of all aspects, they cannot even be apprehended; how much less can the person who gives rise to the wisdom of all, the wisdom of the path aspects, and the wisdom of all aspects be apprehended? When he contemplates all the practices of the Great Bodhisattva, they cannot even be apprehended; how much less can the person who can practice the practices of the Great Bodhisattva be apprehended? When he contemplates the unsurpassed supreme enlightenment of the Buddhas, it cannot even be apprehended; how much less can the person who can realize the unsurpassed supreme enlightenment of the Buddhas be apprehended? When he contemplates the wisdom of omniscience, it cannot even be apprehended; how much less can the person who can attain the wisdom of omniscience be apprehended? When he contemplates the wheel of the true Dharma, it cannot even be apprehended; how much less can the person who can turn the wheel of the true Dharma be apprehended? When he contemplates the thirty-two marks of excellence and the eighty minor signs of beauty, they cannot even be apprehended; how much less can the person who adorns the body with these marks and signs be apprehended? When he contemplates the Dharma of non-arising and non-ceasing, it cannot even be apprehended; how much less can the person who can realize the Dharma of non-arising and non-ceasing be apprehended? Why is this so?
Kāśika, regarding all dharmas, Venerable Subhūti dwells in the dwelling of separation, dwells in the dwelling of tranquility, dwells in the dwelling of non-possession, dwells in the dwelling of non-attainment, dwells in the dwelling of true emptiness, dwells in the dwelling of signlessness, and dwells in the dwelling of wishlessness. Kāśika, regarding all dharmas, Venerable Subhūti abides in such extremely excellent places. Kāśika, the excellent dwelling of Subhūti compared with the dwelling place of a Great Bodhisattva who practices the profound Perfection of Wisdom is not even one hundredth, not even one thousandth, nor even the smallest fraction. Why is this so?
Kāśika, except for the dwelling place of the Tathāgata, the dwelling place of a Great Bodhisattva practicing the profound Perfection of Wisdom is the highest, the most excellent, the most honored, the greatest, the wondrous, the most wondrous, the supreme, the unsurpassed, and incomparable. Why is this so?
Kāśika, any Great Bodhisattva who wishes to stand above all sentient beings should stand in the place of practicing the profound Perfection of Wisdom. Why is this so?
Kāśika, Great Bodhisattvas who abide in this place surpass the stages of Śrāvakas and Pratyekabuddhas, enter the right nature of separation from birth as Bodhisattvas, can quickly perfect all Buddha-dharmas, permanently sever the continuity of afflictive habitual tendencies, can quickly attain the wisdom of omniscience, and are called Tathāgatas, Arhats, Perfectly Enlightened Ones, who constantly benefit all sentient beings.
At that time, countless and innumerable gods of the Heaven of the Thirty-Three, having heard the Buddha’s teaching, gave rise to supreme joy. Each held wonderful fragrant heavenly flowers and scattered them as offerings to the Tathāgata and the Bhikṣus.
At that time, six hundred Bhikṣus in the assembly rose from their seats, bowed with their heads at the Buddha’s feet, uncovered their left shoulders, knelt with their right knees touching the ground, bent respectfully, joined their palms, and gazed at the World-Honored One’s countenance without blinking. Through the Buddha’s miraculous power, the palms of each of them naturally became filled with wonderful fragrant flowers. The Bhikṣus rejoiced greatly because they encountered something never before experienced. They all scattered these flowers as offerings to the Buddha and the Bodhisattvas.
After scattering the flowers, they all made the vow: “May we, through this supreme wholesome root, always abide in practicing the profound Perfection of Wisdom, a place where Śrāvakas and Pratyekabuddhas cannot abide, and may we quickly attain the unsurpassed supreme enlightenment that completely surpasses the stages of Śrāvakas and Pratyekabuddhas.”
At that time, knowing the superior intention of the Bhikṣus to attain irreversible great Bodhi, the World-Honored One immediately smiled. According to the customary Dharma of all Buddhas, from his mouth he emitted various rays of light—blue, yellow, red, white, crimson, purple, lapis, green, gold, silver, and crystal—illuminating the three-thousand-great-thousand worlds. The rays gradually withdrew, circled the Buddha’s body three times, and entered into the crown of his head.
After seeing this auspicious sign, Ānanda was filled with great joy, rose from his seat, bowed before the Buddha, joined his palms, and said:
“World-Honored One, for what cause and condition do you smile? The smiles of Buddhas do not occur without reason. I humbly ask the Tathāgata, out of compassion, to tell me.”
The Buddha said to Ānanda:
“In the future eon called Star Metaphor, these Bhikṣus will become Buddhas, all bearing the same name: Flower-Scattering Tathāgata, Arhat, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Beings, Teacher of Gods and Humans, Buddha, World-Honored One, Blessed One. Their lifespans, dwelling places, realms, and assemblies of Bhikṣu disciples will all be identical. From the time these Tathāgatas, Arhats, Perfectly Enlightened Ones are born and leave home until after attaining Buddhahood, wherever they are, whether day or night, there will constantly be rainfalls of wonderful five-colored fragrant flowers. For this reason I smiled.
Therefore, Ānanda, any Great Bodhisattva who wishes to dwell in the supreme place must practice the Perfection of Wisdom. Any Great Bodhisattva who wishes to stand in the place of the Tathāgata must practice the Perfection of Wisdom.
Ānanda, you should know that any son or daughter of good family who diligently cultivates and studies the profound Perfection of Wisdom, in a former life either passed away from the human realm and was reborn here, or passed away from the Tuṣita Heaven and was born among humans. In a former life, whether among humans or in the heavens, because they had previously heard extensive teachings on the Perfection of Wisdom, in this life that person is able to diligently cultivate and study the Perfection of Wisdom. Ānanda, you should know that the Tathāgata sees any son or daughter of good family who can diligently cultivate and study the profound Perfection of Wisdom without concern for their body or possessions as truly a Great Bodhisattva.”