THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 458
Chapter 65: TRUE WORDS (2)
Ānanda, you should know that any good man or good woman who delights in listening to such profound teachings of Prajñāpāramitā, after hearing them upholds them, recites them fluently, diligently cultivates them, contemplates them in accordance with reason, explains, reveals, teaches, and transmits them to good men and good women belonging to the Bodhisattva Vehicle should know that this person has already drawn near to Buddhas in the past, heard such profound Prajñāpāramitā being taught, and after hearing it, upheld it, recited it fluently, diligently cultivated it, contemplated it in accordance with reason, and also explained, revealed, taught, and transmitted it to others.
Ānanda, you should know that these good men and good women have planted wholesome roots in countless Buddha realms in the past, and therefore in this life they are able to accomplish this. These good men and good women should think: “Previously, I did not follow Śrāvakas or Pratyekabuddhas to hear this profound Prajñāpāramitā, but surely I must have followed the Tathāgata, the Arhat, the Perfectly Enlightened One, to hear such profound Prajñāpāramitā taught. Previously, I did not plant wholesome roots in relation to Śrāvakas or Pratyekabuddhas, but surely I planted wholesome roots in relation to the Tathāgata, the Arhat, the Perfectly Enlightened One. Because of that cause and condition, today I am able to hear this profound Prajñāpāramitā, delight in it, uphold it, recite it fluently, diligently cultivate it, contemplate it properly, and expound it widely to everyone without fatigue or weariness.”
Ānanda, you should know that any good man or good woman who delights in listening to profound Prajñāpāramitā, after hearing it upholds it, recites it fluently, diligently cultivates it, contemplates it properly, and whether regarding its meaning, words, Dharma, intention, or discipline, is able to thoroughly understand them—such good men and good women are presently seeing all Tathāgatas, Arhats, Perfectly Enlightened Ones.
Ānanda, you should know that any good man or good woman who hears the profound meaning of Prajñāpāramitā and immediately gives rise to pure faith and understanding, without slandering it, without being obstructed or destroyed, has previously made offerings to countless Buddhas, made vast vows, planted wholesome roots in the presence of Buddhas, and has also been protected by countless genuine spiritual friends.
Ānanda, you should know that any good man or good woman who can plant wholesome roots in the supreme field of merit of the Tathāgata, the Arhat, the Perfectly Enlightened One, although they will certainly attain either the fruit of a Śrāvaka, the fruit of a Pratyekabuddha, or the fruit of a Tathāgata, if they wish to realize the unsurpassed enlightenment, they must thoroughly understand the meaning of profound Prajñāpāramitā; practice the Perfection of Giving through the Perfection of Wisdom; abide in emptiness of the internal phenomena up to emptiness of the absence of inherent self-nature; abide in suchness up to the inconceivable realm; abide in the Noble Truths of suffering, origin, cessation, and path; practice the four applications of mindfulness up to the eightfold noble path; practice the four meditations, the four immeasurables, and the four formless concentrations; practice the eight liberations up to the ten universal bases; practice the liberation doors of emptiness, signlessness, and wishlessness; practice the stages from the Joyous Ground up to the Dharma Cloud Ground; practice all dhāraṇī teachings and all samādhi teachings; practice the five kinds of eyes and the six supernatural powers; practice the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha; practice the non-forgetfulness of Dharma and the nature of always maintaining equanimity; and cultivate the wisdom of all-knowledge, the wisdom of the path-aspects, and the wisdom of all aspects until they are perfected.
Ānanda, you should know that any great Bodhisattva who skillfully understands the profound meaning of Prajñāpāramitā, practices the Perfections of Giving, Pure Discipline, Patience, Diligence, Meditative Absorption, and Wisdom, perfecting them in this way, and further cultivates the wisdom of all-knowledge, the wisdom of the path-aspects, and the wisdom of all aspects until they are perfected, will never remain in the state of a Śrāvaka or Pratyekabuddha without attaining unsurpassed enlightenment. Therefore, any great Bodhisattva who wishes to attain unsurpassed enlightenment must skillfully understand the profound meaning of Prajñāpāramitā and practice the Perfections of Giving, Pure Discipline, Patience, Diligence, Meditative Absorption, and Wisdom, perfecting them in this way, and further cultivate the wisdom of all-knowledge, the wisdom of the path-aspects, and the wisdom of all aspects until they are perfected.
Therefore, Ānanda, I entrust Prajñāpāramitā to you. You should uphold it and recite it fluently and accurately; do not allow it to be forgotten.
Ānanda, you should know that aside from this profound Prajñāpāramitā scripture, if one upholds other scriptures that I have taught and, supposing one forgets them, that offense would still be light. But regarding this Prajñāpāramitā scripture, if one fails to uphold it completely and even forgets a single sentence, that offense is extremely grave.
Ānanda, you should know that regarding the profound Prajñāpāramitā scripture, a person who can uphold it without forgetting even a single sentence receives immeasurable merit. But regarding this profound Prajñāpāramitā scripture, a person who does not uphold it completely and forgets even one sentence incurs an extremely grave offense equal in weight to the aforementioned merit. Therefore, Ānanda, I earnestly entrust this profound Prajñāpāramitā scripture to you. You must uphold it, recite it fluently and accurately, contemplate it properly, and explain it widely to others, distinguishing and revealing it so that listeners completely understand its meaning, and those people can then explain it properly to others.
Ānanda, you should know that any good man or good woman who upholds, recites, completely understands, contemplates properly, and explains the profound Prajñāpāramitā scripture widely to others is precisely upholding and preserving the unsurpassed enlightenment that all Tathāgatas, Arhats, Perfectly Enlightened Ones of the past, present, and future have attained.
Ānanda, you should know that any good man or good woman who gives rise to a pure mind, comes before Me, and wishes to use all kinds of wondrous flower garlands, applied fragrances, powdered fragrances, garments, necklaces, jeweled banners, canopies, music, lamps, offerings, reverence, respect, and praise without weariness or fatigue, should, regarding the profound Prajñāpāramitā scripture, wholeheartedly listen, uphold, recite, completely understand, contemplate properly, and explain it widely to others; or alternatively copy it, adorn it with jewels, and use all kinds of wondrous flower garlands, applied fragrances, powdered fragrances, garments, necklaces, jeweled banners, canopies, music, lamps, offerings, reverence, respect, and praise, without becoming lazy.
Ānanda, you should know that any good man or good woman who makes offerings to, reveres, respects, and praises profound Prajñāpāramitā is making offerings to, revering, respecting, and praising Me; they are also making offerings to, revering, respecting, and praising all Tathāgatas, Arhats, Perfectly Enlightened Ones who are currently teaching the Dharma in the worlds of the ten directions, and they are also making offerings to, revering, respecting, and praising the Buddhas of the past and future.
Ānanda, you should know that any good man or good woman who hears such profound Prajñāpāramitā being taught, gives rise to pure faith, reverence, and delight, is precisely offering pure faith, reverence, and delight toward the unsurpassed enlightenment that all Tathāgatas, Arhats, Perfectly Enlightened Ones of the past, future, and present have attained.
Ānanda, if a person reveres and delights in Me, not abandoning Me, then that person should be even more vigorous in revering and delighting in Prajñāpāramitā, not abandoning even a single sentence and not allowing it to be forgotten.
Ānanda, I explain the reasons for entrusting profound Prajñāpāramitā. Although there are countless reasons, I only explain them briefly. Just as I am the Great Teacher of you all, you should know that profound Prajñāpāramitā is also your Great Teacher. If gods, humans, and you all respect Me, you must also respect profound Prajñāpāramitā.
Therefore, Ānanda, through countless skillful means, I entrust this profound Prajñāpāramitā scripture to you. You must uphold it and not allow it to be forgotten. Now, before gods, humans, asuras, and countless great assemblies, I entrust this profound Prajñāpāramitā to you.
Ānanda, now I tell you the truth: sentient beings who possess pure faith and wish not to abandon the Buddha, not abandon the Dharma, not abandon the Sangha, and also wish not to abandon the unsurpassed enlightenment attained by Buddhas of the past, future, and present, must not abandon profound Prajñāpāramitā. This is precisely the Dharma that we Buddhas teach and transmit to our disciples.
Ānanda, you should know that good men and good women who delight in listening to profound Prajñāpāramitā, uphold it, recite it, completely understand it, contemplate it properly, and explain its countless Dharma methods widely to others, distinguishing, revealing, displaying, and establishing them so that others understand clearly and diligently cultivate them, will quickly attain unsurpassed enlightenment and approach the perfection of the wisdom of all-knowledge. Why is this so? Ānanda, the unsurpassed enlightenment attained by all Tathāgatas, Arhats, Perfectly Enlightened Ones is born based upon this profound Prajñāpāramitā.
Ānanda, you should know that the Buddhas of the past, future, and present all rely upon this profound Prajñāpāramitā to bring forth unsurpassed enlightenment. Therefore, Ānanda, any great Bodhisattva who wishes to attain unsurpassed enlightenment must diligently cultivate this profound Prajñāpāramitā. Why is this so?
Ānanda, profound Prajñāpāramitā is the mother of all great Bodhisattvas because it gives birth to great Bodhisattvas.
Ānanda, you should know that any great Bodhisattva who diligently cultivates the Perfections of Giving, Pure Discipline, Patience, Diligence, Meditative Absorption, and Wisdom will quickly attain unsurpassed enlightenment. Therefore, Ānanda, I entrust the six Perfections to you. You must uphold them correctly and not allow them to be forgotten. Why is this so? Because these six Perfections are the inexhaustible treasury of Dharma of all Tathāgatas, Arhats, Perfectly Enlightened Ones, and all Buddha Dharma arises from them.
Ānanda, you should know that the essential teachings spoken by Buddhas of the present, past, and future all flow forth from the inexhaustible treasury of Dharma, the six Perfections.
Ānanda, you should know that Buddhas of the past, present, and future all rely upon the inexhaustible treasury of Dharma, the six Perfections, to attain unsurpassed enlightenment.
Ānanda, you should know that Buddhas and assemblies of Śrāvakas of the present, past, and future all rely upon the inexhaustible treasury of Dharma, the six Perfections, diligently cultivate them, and enter into Nirvāṇa in the realm of Nirvāṇa without remainder.
Furthermore, Ānanda, supposing that you expounded Śrāvaka teachings to beings belonging to the Śrāvaka Vehicle, and through these teachings all sentient beings throughout a three-thousandfold world-system attained the fruit of Arhatship, this still would not be doing the work that a disciple of the Buddha should do for My sake. If you are able to explain even a single sentence of Dharma corresponding to Prajñāpāramitā to sentient beings belonging to the Bodhisattva Vehicle, then this would truly be doing the work that a disciple of the Buddha should do for My sake, and I greatly rejoice in this more than in your transforming all sentient beings in a three-thousandfold world-system and causing them all to attain Arhatship.
Furthermore, Ānanda, supposing that all sentient beings in a three-thousandfold world-system, through the instruction of others, simultaneously obtained human bodies and all attained the fruit of Arhatship. What do you think? Would all the merit obtained through giving, through upholding precepts, and through cultivation by all those Arhats be great?
Ānanda replied:
“World-Honored One, it would be extremely great! That karmic merit would be immeasurable and innumerable.”
The Buddha said to Ānanda:
If there is any Śrāvaka disciple who can, for the sake of the Great Bodhisattvas, expound the Dharma corresponding to the profound Prajñāpāramitā for one day and one night, then he will obtain an amount of merit far greater than that previous merit.
Ānanda, you should know that it is not necessary to reach one day and one night; merely one day is sufficient. Again, it is not necessary to reach one day; merely half a day is sufficient. Again, it is not necessary to reach half a day; merely one hour is sufficient. Again, it is not necessary to reach one hour; merely the time of one meal is sufficient. Again, it is not necessary to reach the time of one meal; merely a moment is sufficient. Again, it is not necessary to reach a moment; merely an instant is sufficient. Again, it is not necessary to reach an instant; merely the time of a blink of an eye is sufficient. Any Śrāvaka who can expound the Dharma corresponding to Prajñāpāramitā for the Great Bodhisattvas to hear will cultivate an amount of merit much greater than the previous merit. Why is this so? Because the merit obtained by this Śrāvaka surpasses the virtues of all Śrāvakas and Pratyekabuddhas.
Furthermore, Ānanda, if a Great Bodhisattva expounds the Dharma of the Śrāvaka vehicle for sentient beings belonging to the Śrāvaka vehicle, and supposing that through this Dharma all sentient beings throughout a trichiliocosm attain the fruit of Arhatship and are fully endowed with various excellent virtues, do you think that, because of this cause and condition, that Great Bodhisattva would obtain much merit?
Ānanda replied:
World-Honored One, very much indeed! The merit obtained by this Great Bodhisattva is immeasurable and boundless.
The Buddha said to Ānanda:
Any Great Bodhisattva who expounds the Dharma corresponding to the profound Prajñāpāramitā for virtuous men and virtuous women of the Śrāvaka vehicle, Pratyekabuddha vehicle, or Unsurpassed Vehicle for one day and one night will obtain merit far greater than the merit described previously.
Ānanda, you should know that it is not necessary to reach one day and one night; merely one day is sufficient. It is not necessary to reach one day; merely half a day is sufficient. Again, it is not necessary to reach half a day; merely one hour is sufficient. Again, it is not necessary to reach one hour; merely the time of one meal is sufficient. Again, it is not necessary to reach the time of one meal; merely a moment is sufficient. Again, it is not necessary to reach a moment; merely an instant is sufficient. Again, it is not necessary to reach an instant; merely the time of a blink of an eye is sufficient. If a Great Bodhisattva can expound the Dharma corresponding to the profound Prajñāpāramitā for virtuous men and virtuous women of the three vehicles, then the merit obtained will surpass the previous merit by countless times. Why is this so? Because the Dharma-giving that accords with Prajñāpāramitā surpasses all Dharma-giving corresponding to the Śrāvaka and Pratyekabuddha vehicles and all virtues of the Two Vehicles. Why is this so? Because this Great Bodhisattva seeks the highest perfect enlightenment for himself and also uses Dharma corresponding to the Great Vehicle to reveal, teach, encourage, and assist sentient beings so that they will never regress from the highest perfect enlightenment.
Ānanda, you should know that this Great Bodhisattva himself practices the Perfection of Giving up to the Perfection of Wisdom, and also teaches others to practice the Perfection of Giving up to the Perfection of Wisdom; he himself practices the four foundations of mindfulness up to the eightfold noble path, and also teaches others to practice the four foundations of mindfulness up to the eightfold noble path; he himself abides in inner emptiness up to the emptiness of the nonexistence of the intrinsic nature of emptiness, and also teaches others to abide in inner emptiness up to the emptiness of the nonexistence of the intrinsic nature of emptiness; he himself abides in suchness up to the inconceivable realm, and also teaches others to abide in suchness up to the inconceivable realm; he himself abides in the noble truths of suffering, origin, cessation, and path, and also teaches others to abide in the noble truths of suffering, origin, cessation, and path; he himself practices the four meditations, the four immeasurables, and the four formless absorptions, and also teaches others to practice the four meditations, the four immeasurables, and the four formless absorptions; he himself practices the eight liberations up to the ten total spheres, and also teaches others to practice the eight liberations up to the ten total spheres; he himself practices the liberation doors of emptiness, signlessness, and wishlessness, and also teaches others to practice the liberation doors of emptiness, signlessness, and wishlessness; he himself practices the Bodhi stages, and also teaches others to practice the Bodhi stages; he himself practices all dhāraṇī methods and all samādhi methods, and also teaches others to practice all dhāraṇī methods and all samādhi methods; he himself practices the five kinds of eyes and the six supernatural powers, and also teaches others to practice the five kinds of eyes and the six supernatural powers; he himself practices the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha, and also teaches others to practice the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha; he himself practices the thirty-two marks of excellence and the eighty minor characteristics, and also teaches others to practice the thirty-two marks of excellence and the eighty minor characteristics of a Great Being; he himself practices the quality of never forgetting and the nature of constant equanimity, and also teaches others to practice the quality of never forgetting and the nature of constant equanimity; he himself practices the wisdom of all aspects, the wisdom of the paths, and the wisdom of all-knowing aspects, and also teaches others to practice the wisdom of all aspects, the wisdom of the paths, and the wisdom of all-knowing aspects; he himself practices all the practices of Great Bodhisattvas, and also teaches others to practice all the practices of Great Bodhisattvas; he himself practices the unsurpassed perfect enlightenment of all Buddhas, and also teaches others to practice the unsurpassed perfect enlightenment of all Buddhas; he himself practices the wisdom of omniscience, and also teaches others to practice the wisdom of omniscience. Therefore, his roots of virtue increase, and it is impossible for such a person to regress from the unsurpassed perfect enlightenment.
At that time, surrounded by the four assemblies, the Tathāgata praised Prajñāpāramitā and entrusted it to Ānanda. After entrusting it and instructing Ānanda to uphold it, He displayed His miraculous powers before all gods, dragons, yakṣas, and, broadly speaking, the assemblies of humans and non-humans, causing them all to see the Tathāgata Akṣobhya, surrounded by Śrāvakas and Bodhisattvas before and behind Him, expounding the sublime Dharma to teach the assembly, and to see the adorned characteristics of that realm. The Śrāvaka Saṅgha in that realm were all Arhats who had exhausted all outflows, free from afflictions, truly independent, with minds completely liberated, like excellent horses that have been tamed, or like great dragons that have accomplished what needed to be done and completed what needed to be completed, having abandoned all burdens, attained their own benefit, exhausted all bonds and fetters, correctly understood and liberated, possessing the highest and ultimate mastery. The Bodhisattva Saṅgha in that realm were all respected and renowned, had attained dhāraṇīs, and possessed unobstructed virtues of wisdom and eloquence like the great ocean. Afterwards, the World-Honored One withdrew His miraculous power, causing the gods, dragons, yakṣas, and, broadly speaking, humans and non-humans in that assembly no longer to see the Tathāgata Akṣobhya, the Śrāvakas, the Bodhisattvas, the other members of the assembly, or the adornments of that Buddha-land. That assembly and the adorned Buddha-land were not objects of the eye faculty in this realm. Why is this so? Because the Buddha withdrew His miraculous power, and therefore there was no longer any condition for seeing that wondrous scene.
At that time, the Buddha said to Venerable Ānanda:
Do you still see the Buddha-land and assembly of the Tathāgata Akṣobhya, the Worthy One, the Perfectly Enlightened One?
Ānanda replied:
I no longer see them, because those things are not objects of this eye.
The Buddha said to Ānanda:
Just as that Tathāgata’s Buddha-land and assembly are not within the field of vision of the eyes in this realm, you should know that all phenomena are likewise so. They are not objects that can be seen by the eye faculty. Dharma does not practice Dharma; Dharma does not see Dharma; Dharma does not know Dharma; Dharma cannot attain Dharma.
Ānanda, you should know that the nature of all phenomena cannot be practiced, cannot be seen, cannot be known, cannot be realized, does not move, and does not create. Why is this so? Because all phenomena are like empty space, without function; the receiver and the received both have the nature of being apart. Because all phenomena are inconceivable, the thinker and the object of thought both have the nature of being apart. Because all phenomena are like illusions, they exist only falsely through the combination of conditions. Because all phenomena have no creator and no experiencer, they falsely appear as though they exist but are not real.
Ānanda, you should know that any Great Bodhisattva who can practice in this way, see in this way, know in this way, and realize in this way is practicing Prajñāpāramitā and also does not cling to the characteristics of these phenomena.
Ānanda, you should know that any Great Bodhisattva who learns in this way is learning Prajñāpāramitā. Ānanda, you should know that any Great Bodhisattva who wishes to attain all Prajñāpāramitā and quickly perfect it must learn Prajñāpāramitā. Why is this so? Among all forms of learning, this learning is foremost, supreme, most honored, highest, wondrous, most wondrous, above all, unsurpassed, unequaled, incomparable; it benefits and brings peace and happiness to all sentient beings; it is the refuge for all sentient beings who have no refuge; it is the place of reliance for all sentient beings who have no support; it is the destination for those without a destination; it is a home for those without a home; it is a place of rescue for those who have no one to rescue them. The Buddhas, the World-Honored Ones, always reveal and praise the cultivation and learning of this Prajñāpāramitā.
Ānanda, you should know that if Great Bodhisattvas and Tathāgatas, Worthy Ones, Perfectly Enlightened Ones abide in this learning, they can use the finger of their right hand, or the toe of their right foot, to lift a trichiliocosm, place it in another direction, or return it to its original place, while the sentient beings within it neither notice nor know it and are neither harmed nor shaken. Why is this so? Because the majestic power and merit of the profound Prajñāpāramitā are inconceivable. The Buddhas and the assemblies of Great Bodhisattvas of the past, present, and future have attained unobstructed understanding through learning Prajñāpāramitā.
Therefore, Ānanda, among all forms of learning, I say that this profound learning of Prajñāpāramitā is foremost, supreme, most honored, highest, wondrous, most wondrous, above all, unsurpassed, unequaled, incomparable.
Ānanda, you should know that sentient beings who wish to grasp the number and boundary of the profound Prajñāpāramitā are like foolish people who wish to grasp the number and boundary of empty space. Why is this so? Because the merit of Prajñāpāramitā is immeasurable and boundless.
Ānanda, you should know that I will never say that the excellent merits of Prajñāpāramitā, such as names, terms, and so forth, have a measurable limit. Why is this so? Because all names, phrases, and written words are phenomena with limits, while the excellent merits of profound Prajñāpāramitā are not phenomena with limits. Names, phrases, and written words cannot measure the excellent merits of Prajñāpāramitā, nor are the excellent merits of Prajñāpāramitā something measured by those phenomena.
At that time, Ānanda said to the Buddha:
World-Honored One, why is profound Prajñāpāramitā said to be immeasurable?
The Buddha said to Ānanda:
Because the nature of profound Prajñāpāramitā is inexhaustible, I say it is immeasurable; because its nature is apart from all things, I say it is immeasurable; because its nature is peaceful and tranquil, I say it is immeasurable; because it is in accordance with ultimate reality, I say it is immeasurable; because it is like empty space, I say it is immeasurable.
Ānanda, you should know that all Buddhas, the World-Honored Ones, of the past, future, and present have learned Prajñāpāramitā completely and perfectly, attained unsurpassed perfect enlightenment, and expounded and revealed it to sentient beings, yet this profound Prajñāpāramitā remains completely inexhaustible. Why is this so? Because profound Prajñāpāramitā is also like empty space and is inexhaustible. Any sentient being who wishes to know the profound Prajñāpāramitā completely is the same as wishing to know the boundary of empty space completely.
Ānanda, you should know that profound Prajñāpāramitā up to the Perfection of Giving has not been exhausted in the past, is not being exhausted in the present, and will not be exhausted in the future; inner emptiness up to the emptiness of the nonexistence of the intrinsic nature of emptiness has not been exhausted in the past, is not being exhausted in the present, and will not be exhausted in the future; suchness up to the inconceivable realm has not been exhausted in the past, is not being exhausted in the present, and will not be exhausted in the future; the noble truths of suffering, origin, cessation, and path have not been exhausted in the past, are not being exhausted in the present, and will not be exhausted in the future; the four foundations of mindfulness up to the eightfold noble path have not been exhausted in the past, are not being exhausted in the present, and will not be exhausted in the future; the four meditations, four immeasurables, and four formless absorptions have not been exhausted in the past, are not being exhausted in the present, and will not be exhausted in the future; the eight liberations up to the ten total spheres have not been exhausted in the past, are not being exhausted in the present, and will not be exhausted in the future; the liberation doors of emptiness, signlessness, and wishlessness have not been exhausted in the past; the stages from the Stage of Joy up to the Dharma Cloud Stage have not been exhausted in the past, are not being exhausted in the present, and will not be exhausted in the future; all dhāraṇī methods and all samādhi methods have not been exhausted in the past, are not being exhausted in the present, and will not be exhausted in the future; the five kinds of eyes and six supernatural powers have not been exhausted in the past, are not being exhausted in the present, and will not be exhausted in the future; the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha have not been exhausted in the past, are not being exhausted in the present, and will not be exhausted in the future; the thirty-two marks of excellence and eighty minor characteristics have not been exhausted in the past, are not being exhausted in the present, and will not be exhausted in the future; the quality of never forgetting and the nature of constant equanimity have not been exhausted in the past, are not being exhausted in the present, and will not be exhausted in the future; the wisdom of all aspects, the wisdom of the paths, and the wisdom of all-knowing aspects have not been exhausted in the past, are not being exhausted in the present, and will not be exhausted in the future; all practices of Great Bodhisattvas have not been exhausted in the past, are not being exhausted in the present, and will not be exhausted in the future; the unsurpassed perfect enlightenment of Buddhas has not been exhausted in the past, is not being exhausted in the present, and will not be exhausted in the future; the wisdom of omniscience has not been exhausted in the past, is not being exhausted in the present, and will not be exhausted in the future. Why is this so? Because these phenomena are unborn, undying, and neither abiding nor changing, how could there be creation or exhaustion?
At that time, from the face of the World-Honored One appeared a long and broad tongue that covered His entire face. After displaying this tongue characteristic, the World-Honored One withdrew it and said to Ānanda:
If a person has such a tongue characteristic, would he speak false words?
Ānanda replied:
No, World-Honored One.
The Buddha said to Ānanda:
From now on, you must, for the sake of the four assemblies, extensively explain this profound Prajñāpāramitā, distinguish, reveal, establish, and set it forth so that they may easily understand it.
Ānanda, you should know that this profound Prajñāpāramitā Sutra extensively explains all the factors of enlightenment and the characteristics of all phenomena. Therefore, all sentient beings seeking the Śrāvaka vehicle, all sentient beings seeking the Pratyekabuddha vehicle, and all sentient beings seeking the Unsurpassed Vehicle should rely on the profound Prajñāpāramitā Dharma method taught here, constantly cultivate and study it, and should not give rise to weariness or fatigue. Those who diligently cultivate and study in this way will quickly attain the Dharma they seek.
Furthermore, Ānanda, Prajñāpāramitā is a Dharma that can penetrate all characteristics of phenomena, can penetrate all written expressions, and can penetrate all dhāraṇī Dharma methods. Great Bodhisattvas constantly cultivate and study all these dhāraṇī Dharma methods. Any Great Bodhisattva who upholds all these dhāraṇī Dharma methods can quickly attain all eloquence and unobstructed understanding.
Khánh Hỷ should know that this profound scripture of the Perfection of Wisdom (Prajñāpāramitā) is precisely the inexhaustible treasury of the Buddhas, the World-Honored Ones, of the past, future, and present. Therefore, I must tell you clearly: Anyone who upholds, reads, recites, completely understands this profound Perfection of Wisdom, and correctly contemplates it according to reason, is thereby upholding the unsurpassed Enlightenment attained by the Buddhas of the past, future, and present.
Khánh Hỷ should know that when I speak of the Perfection of Wisdom in this way, I mean that it is the firm pair of feet capable of walking upon the path of enlightenment, and it is also the great dhāraṇī of the unsurpassed Buddha Dharma. If you are able to uphold this dhāraṇī and this profound Perfection of Wisdom, then you are thereby embracing all Buddha Dharma, causing it not to be forgotten, and bringing benefit to all sentient beings throughout future ages.
Chapter 66: INEXHAUSTIBLE
At that time, the Venerable Subhūti thought as follows: “This Perfection of Wisdom is extremely profound, and the unsurpassed Enlightenment of the Buddhas is also extremely profound. I shall ask the Buddha about these two profound meanings.”
After thinking this, he immediately addressed the Buddha:
“World-Honored One, the profound Perfection of Wisdom itself is the unsurpassed Enlightenment of the Buddhas. The unsurpassed Enlightenment of the Buddhas itself is the profound Perfection of Wisdom. Thus, both the Perfection of Wisdom and the unsurpassed Enlightenment of the Buddhas are extremely profound and inexhaustible. Why is it said that these two phenomena are inexhaustible?”
The Buddha told Subhūti:
The profound Perfection of Wisdom and the supreme Enlightenment of all Buddhas are both like the boundless, endless sky; therefore they are said to be inexhaustible.
The Venerable Subhūti again addressed the Buddha:
“How should a Great Bodhisattva generate the Perfection of Wisdom?”
The Buddha said:
“Great Bodhisattvas should contemplate that form is inexhaustible in order to generate the Perfection of Wisdom; they should contemplate that feeling, perception, formations, and consciousness are inexhaustible in order to generate the Perfection of Wisdom; they should contemplate that the eye-field up to the mind-field are all inexhaustible in order to generate the Perfection of Wisdom; they should contemplate that the form-field up to the dharma-field are all inexhaustible in order to generate the Perfection of Wisdom; they should contemplate that the eye-element up to the mind-element are all inexhaustible in order to generate the Perfection of Wisdom; they should contemplate that the form-element up to the dharma-element are all inexhaustible in order to generate the Perfection of Wisdom; they should contemplate that the eye-consciousness element up to the mind-consciousness element are all inexhaustible in order to generate the Perfection of Wisdom; they should contemplate that eye-contact up to mind-contact are all inexhaustible in order to generate the Perfection of Wisdom; they should contemplate that all feelings arising from eye-contact as a condition up to all feelings arising from mind-contact as a condition are all inexhaustible in order to generate the Perfection of Wisdom; they should contemplate that the earth element up to the consciousness element are all inexhaustible in order to generate the Perfection of Wisdom; they should contemplate that causes and conditions up to dominant conditions are all inexhaustible in order to generate the Perfection of Wisdom; they should contemplate that ignorance up to aging and death are all inexhaustible in order to generate the Perfection of Wisdom; they should contemplate that the Perfection of Giving up to the Perfection of Wisdom are all inexhaustible in order to generate the Perfection of Wisdom; they should contemplate that internal emptiness up to the emptiness of the non-existence of intrinsic nature are all inexhaustible in order to generate the Perfection of Wisdom; they should contemplate that suchness up to the inconceivable realm are all inexhaustible in order to generate the Perfection of Wisdom; they should contemplate that the four foundations of mindfulness up to the eightfold noble path are all inexhaustible in order to generate the Perfection of Wisdom; they should contemplate that the four meditations, the four immeasurables, and the four formless absorptions are all inexhaustible in order to generate the Perfection of Wisdom; they should contemplate that the eight liberations up to the ten total spheres are all inexhaustible in order to generate the Perfection of Wisdom; they should contemplate that the liberation doors of emptiness, signlessness, and wishlessness are all inexhaustible in order to generate the Perfection of Wisdom; they should contemplate that the stages from the stage of pure observation up to the stage of the Tathāgata are all inexhaustible in order to generate the Perfection of Wisdom; they should contemplate that the stages from the stage of supreme joy up to the stage of Dharma Cloud are all inexhaustible in order to generate the Perfection of Wisdom; they should contemplate that all dhāraṇī teachings and all samādhi teachings are all inexhaustible in order to generate the Perfection of Wisdom; they should contemplate that the five types of eyes and the six supernatural powers are all inexhaustible in order to generate the Perfection of Wisdom; they should contemplate that the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha are all inexhaustible in order to generate the Perfection of Wisdom; they should contemplate that the thirty-two excellent marks and the eighty minor marks of beauty are all inexhaustible in order to generate the Perfection of Wisdom; they should contemplate that the quality of not forgetting and the nature of constant equanimity are all inexhaustible in order to generate the Perfection of Wisdom; they should contemplate that the wisdom of all knowledge, the wisdom of the path-aspect, and the wisdom of all aspects are all inexhaustible in order to generate the Perfection of Wisdom; they should contemplate that the stream-enterer stage up to the fruit of Pratyekabuddha enlightenment are all inexhaustible in order to generate the Perfection of Wisdom; they should contemplate that all practices of Great Bodhisattvas are inexhaustible in order to generate the Perfection of Wisdom; they should contemplate that the supreme Enlightenment of all Buddhas is inexhaustible in order to generate the Perfection of Wisdom; they should contemplate that the wisdom of omniscience itself is inexhaustible in order to generate the Perfection of Wisdom.
Furthermore, Subhūti, Great Bodhisattvas should contemplate form as inexhaustible like space in order to generate the Perfection of Wisdom; they should contemplate feeling, perception, formations, and consciousness as inexhaustible like space in order to generate the Perfection of Wisdom; and so on, up to contemplating the wisdom of omniscience as inexhaustible like space in order to generate the Perfection of Wisdom.
Furthermore, Subhūti, Great Bodhisattvas should contemplate ignorance conditioned by formations as inexhaustible like space in order to generate the Perfection of Wisdom; they should contemplate formations conditioned by consciousness as inexhaustible like space in order to generate the Perfection of Wisdom; they should contemplate consciousness conditioned by name-and-form as inexhaustible like space in order to generate the Perfection of Wisdom; they should contemplate name-and-form conditioned by the six sense bases as inexhaustible like space in order to generate the Perfection of Wisdom; they should contemplate the six sense bases conditioned by contact as inexhaustible like space in order to generate the Perfection of Wisdom; they should contemplate contact conditioned by feeling as inexhaustible like space in order to generate the Perfection of Wisdom; they should contemplate feeling conditioned by craving as inexhaustible like space in order to generate the Perfection of Wisdom; they should contemplate craving conditioned by grasping as inexhaustible like space in order to generate the Perfection of Wisdom; they should contemplate grasping conditioned by existence as inexhaustible like space in order to generate the Perfection of Wisdom; they should contemplate existence conditioned by birth as inexhaustible like space in order to generate the Perfection of Wisdom; they should contemplate birth conditioned by aging and death, sorrow, lamentation, suffering, and distress as all inexhaustible like space in order to generate the Perfection of Wisdom.
Subhūti, Great Bodhisattvas should generate the Perfection of Wisdom in this way. Subhūti, when Great Bodhisattvas contemplate dependent origination in this manner, they transcend the two extremes, and other Great Bodhisattvas cannot possess such a marvelous contemplation.
Subhūti, when Great Bodhisattvas sit upon the vajra seat beneath the Bodhi tree and truly contemplate the twelve links of dependent origination, which are endless like space, they can then attain the wisdom of omniscience.
Subhūti, any Great Bodhisattva who generates the Perfection of Wisdom through inexhaustible practices like space, and who truly contemplates the twelve links of dependent origination, does not fall into the levels of the Śrāvakas or Pratyekabuddhas and quickly attains supreme Enlightenment.
Subhūti, any sentient being abiding in the Bodhisattva vehicle who retreats from supreme Enlightenment does so because they do not rely upon skillful attention for generating the Perfection of Wisdom, because that person does not understand how a Great Bodhisattva practices the Perfection of Wisdom. I have explained that one can generate the Perfection of Wisdom through inexhaustible practices like space and truly contemplate the twelve links of dependent origination.
Subhūti, virtuous men and virtuous women who retreat from supreme Enlightenment do so because they have abandoned the generation of skillful means of the Perfection of Wisdom. Great Bodhisattvas who do not retreat from supreme Enlightenment do so because they generate skillful means of the Perfection of Wisdom.
By relying upon skillful means in practicing the Perfection of Wisdom, by generating the profound Perfection of Wisdom through inexhaustible practices like space, and by truly contemplating the twelve links of dependent origination, these Great Bodhisattvas can quickly perfect the profound Perfection of Wisdom.
Subhūti, when contemplating dependent phenomena in this way, Great Bodhisattvas do not see any phenomenon that arises without causes, they do not see any phenomenon that ceases without causes, they do not see any phenomenon possessing a permanent nature or characteristic that neither arises nor ceases, they do not see any phenomenon possessing a self or sentient being, and broadly speaking, they do not see any knower or seer. They do not see any phenomenon as permanent or impermanent, pleasant or painful, possessing self or without self, pure or impure, peaceful or not peaceful, liberated or not liberated.
Subhūti, Great Bodhisattvas should contemplate dependent phenomena in this way in order to cultivate the Perfection of Wisdom.
Subhūti, when a Great Bodhisattva truly contemplates dependent phenomena in order to cultivate the Perfection of Wisdom, that Great Bodhisattva does not see form as permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, liberated or not liberated; nor does that one see feeling, perception, formations, or consciousness as permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, liberated or not liberated. In the same way, up to the wisdom of omniscience, they do not see it as permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, liberated or not liberated.
Subhūti, any Great Bodhisattva who practices the Perfection of Wisdom, although practicing the Perfection of Wisdom, does not see that there is an act of practicing the Perfection of Wisdom; nor do they see any phenomenon that can perceive the act of practicing the Perfection of Wisdom; nor do they see such a lack of seeing. Although practicing the Perfections of Meditation, Diligence, Patience, Pure Discipline, Giving, and Wisdom, they do not see the act of practicing Meditation up to Giving, nor do they see any phenomenon that can perceive the act of practicing Meditation up to Giving, nor do they see such a lack of seeing. Likewise, although cultivating the wisdom of omniscience, they do not see the act of cultivating the wisdom of omniscience, nor do they see any phenomenon that can perceive the act of cultivating the wisdom of omniscience, nor do they see such a lack of seeing; nor do they see any phenomenon capable of eliminating the continuity of all latent afflictive tendencies.
Subhūti, Great Bodhisattvas who use the attainment of all phenomena as a means for practicing the Perfection of Wisdom cause Māra to become greatly sorrowful and afflicted, filled with resentment and suffering as if struck by an arrow in the heart. Just as a person whose parents have died experiences pain in body and mind, so does Māra.
At that time, Subhūti said:
“Is it only one Māra who sees Great Bodhisattvas using the attainment of all phenomena as a means for practicing the Perfection of Wisdom and becomes greatly sorrowful, afflicted, resentful, and suffering as if struck by an arrow in the heart, or are all the Māras throughout the three-thousandfold great thousand worlds also like this?”
The Buddha told Subhūti:
“All the Māras throughout the three-thousandfold great thousand worlds are like this. They are all unable to sit peacefully upon their own seats.”
Subhūti, Great Bodhisattvas constantly abide in the profound and wondrous practice of the Perfection of Wisdom. Any Great Bodhisattva who can abide in this way cannot be found vulnerable by the world, gods, humans, or asuras, nor can they be disturbed or obstructed by them.
Therefore, Subhūti, any Great Bodhisattva who wishes to attain supreme Enlightenment should diligently abide in the profound and wondrous practice of the Perfection of Wisdom.
Subhūti, those Great Bodhisattvas who can abide in the profound and wondrous practice of the Perfection of Wisdom can perfect the Perfections of Giving, Pure Discipline, Patience, Diligence, Meditation, and Wisdom. A Great Bodhisattva who can practice the true Dharma of the Perfection of Wisdom can thereby fully cultivate and perfect all the Perfections of Wisdom.
The Venerable Subhūti said:
“World-Honored One, how is it that a Great Bodhisattva who can truly practice the Perfection of Wisdom can thereby cultivate and perfect the Perfections of Giving, Pure Discipline, Patience, Diligence, Meditation, and Wisdom?”
The Buddha told Subhūti:
“Any Great Bodhisattva who correctly practices the profound Perfection of Wisdom, who practices Giving with a mind united with the wisdom of omniscience, and who dedicates the merit of this giving to sentient beings and transfers it toward the wisdom of omniscience, is a Great Bodhisattva who can truly practice the Perfection of Wisdom and perfect the Perfection of Giving.
Any Great Bodhisattva who correctly practices the Perfection of Wisdom, who uses a mind united with the wisdom of omniscience to practice Pure Discipline, Patience, Diligence, Meditation, and Wisdom, and who dedicates the merit of maintaining Pure Discipline, Patience, Diligence, Meditation, and Wisdom to sentient beings and together transfers it toward the wisdom of omniscience, is a Great Bodhisattva who can practice the profound Perfection of Wisdom and perfect the Perfections of Pure Discipline, Patience, Diligence, Meditation, and Wisdom.
Thus, Subhūti, any Great Bodhisattva who can truly practice the profound Perfection of Wisdom can thereby cultivate and perfect the Perfections of Giving, Pure Discipline, Patience, Diligence, Meditation, and Wisdom.”