PRAJÑĀPĀRAMITĀ SŪTRA IN EIGHTY THOUSAND LINES
VOLUME 500
Chapter 4: ŚAKRA (3)
At that time, Śakra, Lord of the Devas, and the four Great Heavenly Kings, throughout the trichiliocosm up to the Akanistha Heaven, all thought as follows:
“Venerable Subhūti, relying on the Buddha’s spiritual power, is now pouring down a great rain of Dharma for the assembly of Great Bodhisattvas. We should now make offerings because of this. Each of us should transform various wondrous celestial flowers and scatter them as offerings to the Tathāgata, Arhat, Perfectly Enlightened One, the Great Bodhisattvas, together with the Bhikṣu Saṅgha, and Venerable Subhūti, making offerings to the profound Prajñāpāramitā.”
Having thought this, Śakra and the gods immediately transformed wondrous celestial fragrances and flowers and scattered them as offerings.
At that time, through the Buddha’s spiritual power, the flowers bloomed throughout the sky in the trichiliocosm, transforming into a magnificent, supreme, wondrous flower platform as large as the trichiliocosm itself.
The long-lived Subhūti, seeing such a thing, thought:
“Now, these flowers scattered by the gods are something never seen before. These flowers are supreme and wondrous. They certainly did not arise from earth, water, grass, or trees, but appeared through transformation from the minds of the gods.”
At that time, Śakra knew Subhūti’s thought and said to him:
“The flowers scattered here truly did not arise from earth, water, grass, or trees; they are only manifestations transformed by the minds of the gods.”
Then Subhūti said to Śakra:
“These flowers, being unborn, are not flowers.”
At that time Śakra asked Subhūti:
“Are only these flowers unborn, or are all other phenomena the same?”
Subhūti replied:
“Not only these flowers are unborn. All other phenomena are also unborn. What does this mean? Kāśika, form is also unborn. Feeling, perception, formations, and consciousness are also unborn. Since these are unborn, they are therefore not form up to consciousness. Why? Because phenomena that are unborn are far removed from all conceptual elaborations and cannot be designated as form…; the eye sphere up to the mind sphere; the form sphere up to the Dharma sphere; the eye element up to the mind element; the form element up to the Dharma element; the eye-consciousness element up to the mind-consciousness element; eye contact up to mind contact; feelings arising conditioned by eye contact up to feelings arising conditioned by mind contact; the earth element up to the consciousness element; causes and conditions up to dominant conditions; ignorance up to aging-and-death; the perfection of giving up to the perfection of wisdom; inner emptiness up to emptiness of the self-nature of emptiness; suchness up to the inconceivable realm; the realm of cessation up to the unconditioned realm; the noble truths of suffering, origin, cessation, and path; the four foundations of mindfulness up to the eightfold noble path; the four meditations, the four immeasurables, and the four formless concentrations; the eight liberations and the nine successive concentrations; the liberation doors of emptiness, signlessness, and wishlessness; the stage of pure contemplation up to the stage of the Tathāgata; the stage of supreme joy up to the Dharma-cloud stage; the five kinds of eyes and the six superknowledges; the ten powers of the Tathāgata up to the eighteen unique qualities of the Buddha; the thirty-two marks of a great being and the eighty excellent characteristics of a great being; the Dharma of never forgetting and the nature of constant equanimity; all dhāraṇī Dharma doors and all samādhi Dharma doors; all-knowledge, knowledge of the path-aspects, and knowledge of all aspects; the stream-enterer path and fruition up to the practices of Great Bodhisattvas and the supreme enlightenment of all Buddhas; stream-enterers, once-returners, non-returners, arhats, solitary buddhas, Bodhisattvas, and Tathāgatas, Arhats, Perfectly Enlightened Ones—these should all be understood in this way.”
At that time, Śakra thought:
“The wisdom of Venerable Subhūti is truly profound. He only teaches the nature of Dharma while not abandoning conventional designations.”
The Buddha, knowing this thought, said to Śakra:
“Just as you think, Kāśika, the wisdom of the long-lived Subhūti is truly profound. He only teaches the nature of Dharma while not abandoning conventional designations.”
At that time, Śakra addressed the Buddha:
“World-Honored One, with regard to which phenomena does Venerable Subhūti teach the nature of Dharma without abandoning conventional designations?”
Then the Buddha said to Śakra:
“Kāśika, form up to consciousness are only conventional designations. Although they are such conventional designations, they are not separate from the nature of Dharma. The long-lived Subhūti only teaches the Dharma-nature of form… while the conventional designation of form… is not destroyed. Why? Because the nature of Dharma of form… is neither destroyed nor not destroyed; likewise, Subhūti’s teaching is also neither destroyed nor not destroyed. This should be understood up to all Tathāgatas, Arhats, Perfectly Enlightened Ones. Kāśika, regarding such phenomena, the long-lived Subhūti only teaches the nature of Dharma without abandoning conventional designations.”
At that time, Subhūti said to Śakra:
“Kāśika, indeed, indeed! Just as the Buddha has taught, all phenomena in every respect are conventional designations. Kāśika, after Great Bodhisattvas know that all phenomena are only conventional designations, they should train in Prajñāpāramitā.
Kāśika, when Great Bodhisattvas train in this way, they do not train in relation to form, nor do they train in relation to feeling, perception, formations, and consciousness. Why? Because these Great Bodhisattvas do not see any form that can exist there in which to train, nor do they see feeling, perception, formations, and consciousness that can exist there in which to train. Thus, up to all Tathāgatas, Arhats, Perfectly Enlightened Ones, this should also be understood.”
At that time, Śakra asked Subhūti:
“For what reason do Great Bodhisattvas, while training, not see form, nor feeling, perception, formations, and consciousness, and even not see all Tathāgatas, Arhats, Perfectly Enlightened Ones?”
Subhūti replied:
“Kāśika, form and the nature of form are emptiness. Feeling, perception, formations, and consciousness; the nature of feeling, perception, formations, and consciousness is emptiness. Even the Tathāgata, Arhat, Perfectly Enlightened One; the nature of the Tathāgata, Arhat, Perfectly Enlightened One is also emptiness.
Kāśika, for this reason Great Bodhisattvas, while training, do not see form up to consciousness; and even do not see all Tathāgatas, Arhats, Perfectly Enlightened Ones. Why? Kāśika, because one cannot use the emptiness of form to see the emptiness of form; one cannot use the emptiness of form to train in the emptiness of form. Likewise, one cannot use the emptiness of the Tathāgata, Arhat, Perfectly Enlightened One to see the emptiness of the Tathāgata, Arhat, Perfectly Enlightened One. One cannot use the emptiness of the Tathāgata, Arhat, Perfectly Enlightened One to train in the emptiness of the Tathāgata, Arhat, Perfectly Enlightened One.
Kāśika, if a Great Bodhisattva does not train in emptiness, that Great Bodhisattva is training in emptiness. Why? Because there are no two aspects.
Kāśika, if a Great Bodhisattva does not train in the emptiness of form up to not training in the emptiness of all Tathāgatas, Arhats, Perfectly Enlightened Ones, then that Great Bodhisattva is training in the emptiness of form up to training in the emptiness of all Tathāgatas, Arhats, Perfectly Enlightened Ones. Why? Because there are no two aspects.
Kāśika, if a Great Bodhisattva uses non-duality as a method in training in the emptiness of all Tathāgatas, Arhats, Perfectly Enlightened Ones, then that Great Bodhisattva is able to use non-duality as a method.”
To train in the perfection of giving up to the perfection of wisdom.
To train in inner emptiness up to emptiness of the self-nature of emptiness.
To train in suchness up to the inconceivable realm.
To train in the realm of cessation up to the unconditioned realm.
To train in the noble truths of suffering, origin, cessation, and path.
To train in the four foundations of mindfulness up to the eightfold noble path.
To train in the four meditations, four immeasurables, and four formless concentrations.
To train in the eight liberations and nine successive concentrations.
To train in the liberation doors of emptiness, signlessness, and wishlessness.
To train in the stage of pure contemplation up to the stage of the Tathāgata.
To train in the stage of supreme joy up to the Dharma-cloud stage.
To train in the five kinds of eyes and six superknowledges.
To train in the ten powers of the Tathāgata up to the eighteen unique qualities of the Buddha.
To train in the thirty-two marks of a great being and the eighty excellent characteristics.
To train in the Dharma of never forgetting and the nature of constant equanimity.
To train in all dhāraṇī Dharma doors and all samādhi Dharma doors.
To train in all-knowledge, knowledge of the path-aspects, and knowledge of all aspects.
To train in the stream-enterer path and fruition up to the supreme enlightenment of the Buddhas.
To train in stream-enterers, once-returners, non-returners, arhats, solitary buddhas, Bodhisattvas, and Tathāgatas, Arhats, Perfectly Enlightened Ones.
“Kāśika, if a Great Bodhisattva can use the Dharma of non-duality as a method and train in the perfection of giving up up to the Tathāgata, Arhat, Perfectly Enlightened One, then that Great Bodhisattva can use the Dharma of non-duality as a method to train in the immeasurable, innumerable, boundless, inconceivable, completely pure Buddha Dharma.
This Great Bodhisattva does not train because form increases, nor does this one train because form decreases. Likewise, this one does not train because all Tathāgatas, Arhats, Perfectly Enlightened Ones increase; nor does this one train because Tathāgatas, Arhats, Perfectly Enlightened Ones decrease. Why? Kāśika, because form up to all Tathāgatas, Arhats, Perfectly Enlightened Ones have no two aspects.
Kāśika, if a Great Bodhisattva does not train because form increases, nor because form decreases; and does not train because all Tathāgatas, Arhats, Perfectly Enlightened Ones increase, nor because all Tathāgatas, Arhats, Perfectly Enlightened Ones decrease, then this Great Bodhisattva does not train for the preservation of form, nor does this one train for the destruction of form. Likewise, this one does not train for preserving all Tathāgatas, Arhats, Perfectly Enlightened Ones, nor for destroying all Tathāgatas, Arhats, Perfectly Enlightened Ones. Why? Kāśika, because both acceptance and destruction have no two aspects.”
At that time, Śāriputra asked Subhūti:
“When Great Bodhisattvas train in this way, do they not train for preserving form, nor train for destroying form? And up to not training for preserving all Tathāgatas, Arhats, Perfectly Enlightened Ones, nor training for destroying all Tathāgatas, Arhats, Perfectly Enlightened Ones?”
Subhūti replied:
“Indeed, indeed! Śāriputra, when Great Bodhisattvas train in this way, they do not train for preserving form, nor do they train for destroying form. Likewise, they do not train for preserving all Tathāgatas, Arhats, Perfectly Enlightened Ones, nor do they train for destroying all Tathāgatas, Arhats, Perfectly Enlightened Ones.”
At that time, Śāriputra asked Subhūti:
“For what reason do Great Bodhisattvas, while training in this way, not train for preserving form, nor for destroying form; and even not train for preserving all Tathāgatas, Arhats, Perfectly Enlightened Ones, nor for destroying all Tathāgatas, Arhats, Perfectly Enlightened Ones?”
Subhūti replied:
“When Great Bodhisattvas train in this way, they do not see any form that can be preserved or destroyed, nor do they see a person who can preserve form or destroy form. Likewise, they do not see all Tathāgatas, Arhats, Perfectly Enlightened Ones that can be preserved or destroyed, nor do they see a person who can preserve all Tathāgatas, Arhats, Perfectly Enlightened Ones or destroy them.
Why? Śāriputra, because phenomena, form… whether subject or object, inner or outer, are all empty and cannot be grasped.
Śāriputra, if a Great Bodhisattva does not see phenomena as something that can be preserved or destroyed, and also does not see a person who can preserve or destroy them, and trains in Prajñāpāramitā, then that Great Bodhisattva quickly accomplishes the wisdom of omniscience.”
At that time, Śāriputra asked Subhūti:
“When Great Bodhisattvas train in Prajñāpāramitā in this way, do they quickly accomplish the wisdom of omniscience?”
Subhūti replied:
“Śāriputra, when Great Bodhisattvas train in Prajñāpāramitā in this way, they quickly accomplish the wisdom of omniscience. Why? Because when Great Bodhisattvas train in this way, with regard to all phenomena, they do not preserve and do not destroy, but only use skillful means.”
At that time, Śāriputra asked Subhūti:
“If a Great Bodhisattva, while training in this way, with regard to all phenomena, neither preserves nor destroys, but only uses skillful means, then how can this one accomplish the wisdom of omniscience?”
Subhūti replied:
“This Great Bodhisattva practices profound Prajñāpāramitā and does not see form up to consciousness as arising, ceasing, preserved, abandoned, defiled, purified, united, separated, increased, or decreased. Likewise, this one does not see all Tathāgatas, Arhats, Perfectly Enlightened Ones as arising, ceasing, preserved, abandoned, defiled, purified, united, separated, increased, or decreased.
Why? Because form up to all Tathāgatas, Arhats, Perfectly Enlightened Ones have empty self-nature and cannot be grasped at all.
Thus, Śāriputra, Great Bodhisattvas practicing profound Prajñāpāramitā do not see any phenomena as arising or ceasing up to increasing or decreasing. Because they take that which is not learned and not accomplished as a method for cultivating Prajñāpāramitā, they are able to accomplish the wisdom of omniscience.”
At that time, Śakra asked Śāriputra:
“Venerable Great One, where should Great Bodhisattvas seeking to learn Prajñāpāramitā seek it?”
Śāriputra replied:
“Kāśika, Great Bodhisattvas seeking to learn Prajñāpāramitā should seek to learn it in the chapter on Subhūti that was spoken earlier.”
At that time Śakra, Lord of the Gods, asked Subhūti:
“Is it because the Venerable One’s spiritual power serves as a place of reliance and protection, causing Śāriputra to speak in such a way?”
Subhūti replied:
“Kāśika, it is not because my spiritual power serves as a place of reliance and protection that Śāriputra speaks in such a way.”
Śakra, Lord of the Gods, again asked:
“Then through whose spiritual power, serving as a place of reliance and protection, does Śāriputra speak in such a way?”
Subhūti replied:
“It is precisely through the Buddha’s spiritual power serving as a place of reliance and protection that Śāriputra speaks in such a way.”
Śakra, Lord of the Gods, said:
“All phenomena have no place of reliance or protection. How then can it be said that through the Buddha’s spiritual power serving as a place of reliance and protection, Śāriputra speaks in such a way?”
Subhūti said:
“Indeed, indeed, just as you have said! All phenomena have no place of reliance or protection. Therefore, the Tathāgata cannot rely upon or be protected, nor does he serve as a place of reliance and protection. It is only in accordance with worldly conventions that it is said that he serves as a place of reliance and protection.
Kāśika, the Tathāgata together with non-reliance and non-protection cannot be apprehended. The Tathāgata separated from non-reliance and non-protection cannot be apprehended. The Tathāgata within the suchness of non-reliance and non-protection cannot be apprehended. Within the Tathāgata, the suchness of non-reliance and non-protection cannot be apprehended. The Tathāgata within the dharma-nature of non-reliance and non-protection cannot be apprehended. Within the Tathāgata, the dharma-nature of non-reliance and non-protection cannot be apprehended.
Kāśika, the Tathāgata together with form cannot be apprehended. The Tathāgata separated from form cannot be apprehended. The Tathāgata within the suchness of form cannot be apprehended. The suchness of form within the Tathāgata cannot be apprehended. The Tathāgata within the dharma-nature of form cannot be apprehended. The dharma-nature of form within the Tathāgata cannot be apprehended. Thus, up to the Tathāgata together with the wisdom of all aspects, all are likewise impossible to apprehend.
The Tathāgata separated from the wisdom of all aspects cannot be apprehended. The Tathāgata within the suchness of the wisdom of all aspects cannot be apprehended. The suchness of the wisdom of all aspects within the Tathāgata cannot be apprehended. The Tathāgata within the dharma-nature of the wisdom of all aspects cannot be apprehended. The dharma-nature of the wisdom of all aspects within the Tathāgata cannot be apprehended.
Why is this so? Kāśika, because the Tathāgata and form neither unite nor separate. The Tathāgata and separation from form also neither unite nor separate. The Tathāgata and the suchness of form neither unite nor separate. The Tathāgata and separation from the suchness of form neither unite nor separate. The Tathāgata and the dharma-nature of form neither unite nor separate. The Tathāgata and separation from the dharma-nature of form neither unite nor separate. Thus, up to the Tathāgata and the wisdom of all aspects neither unite nor separate. The Tathāgata and separation from the wisdom of all aspects neither unite nor separate. The Tathāgata and the suchness of the wisdom of all aspects neither unite nor separate. The Tathāgata and separation from the suchness of the wisdom of all aspects neither unite nor separate. The Tathāgata and the dharma-nature of the wisdom of all aspects neither unite nor separate. The Tathāgata and separation from the dharma-nature of the wisdom of all aspects neither unite nor separate.
Kāśika, the words spoken by Venerable Śāriputra are with regard to all phenomena: they neither approach nor depart, neither unite nor separate. It is through the Tathāgata’s spiritual power that they serve as a place of reliance and protection. Using non-reliance and non-protection as the place for reliance and protection.
Furthermore, Kāśika, earlier you asked: Where should the great bodhisattvas who study the Perfection of Wisdom seek it? Kāśika, the study of the Perfection of Wisdom by great bodhisattvas should not be sought within form, nor should it be sought apart from form. Thus, up to the wisdom of all aspects, it should not be sought within it, nor should it be sought apart from the wisdom of all aspects.
Why is this so? Kāśika, whether form or separation from form, up to the wisdom of all aspects or separation from the wisdom of all aspects, whether the Perfection of Wisdom, whether a great bodhisattva, or whether seeking all phenomena as such—without union, without separation, without form, without perception, without opposition, with one characteristic called the characteristic of emptiness.
Why is this so? Because the study of the Perfection of Wisdom by great bodhisattvas is neither form nor separation from form; up to neither the wisdom of all aspects nor separation from the wisdom of all aspects. It is neither the suchness of form nor separation from the suchness of form; up to neither the suchness of the wisdom of all aspects nor separation from the suchness of the wisdom of all aspects. It is neither the dharma-nature of form nor separation from the dharma-nature of form; up to neither the dharma-nature of the wisdom of all aspects nor separation from the dharma-nature of the wisdom of all aspects.
Why is this so? Kāśika, because all such phenomena are nonexistent and cannot be apprehended. Due to their nonexistence and being impossible to apprehend, the study of the Perfection of Wisdom by great bodhisattvas is neither form nor separation from form; up to neither the wisdom of all aspects nor separation from the wisdom of all aspects. It is neither the suchness of form nor separation from the suchness of form; up to neither the suchness of the wisdom of all aspects nor separation from the suchness of the wisdom of all aspects. It is neither the dharma-nature of form nor separation from the dharma-nature of form; up to neither the dharma-nature of the wisdom of all aspects nor separation from the dharma-nature of the wisdom of all aspects.”
At that time, Śakra, Lord of the Gods, addressed Venerable Subhūti:
“The study of the Perfection of Wisdom by a great bodhisattva is the great Perfection, the immeasurable Perfection, the boundless Perfection. Those who are Stream-enterers will attain the fruit of Stream-entry through this study. Those who are Once-returners will attain the fruit of Once-returning through this study. Those who are Non-returners will attain the fruit of Non-returning through this study. Those who are Arhats will attain the fruit of Arhatship through this study. Those who are Pratyekabuddhas will attain the fruit of Pratyekabuddhahood through this study. Great bodhisattvas are able to teach sentient beings, adorn Buddha-fields, and attain the unsurpassed enlightenment through this study.”
Subhūti then said:
“Indeed, indeed, just as you have said! Why is this so? Kāśika, because form is vast, the study of the Perfection of Wisdom by great bodhisattvas is also vast; up to the wisdom of all aspects being vast, the study of the Perfection of Wisdom by great bodhisattvas is also vast.
Why is this so? Because the beginning, middle, and end of form up to the wisdom of all aspects cannot be apprehended, therefore they are called vast. Due to that vastness, the study of the Perfection of Wisdom by great bodhisattvas is also vast.
Kāśika, because form is immeasurable, the study of the Perfection of Wisdom by great bodhisattvas is also immeasurable; up to the wisdom of all aspects being immeasurable, the study of the Perfection of Wisdom by great bodhisattvas is also immeasurable.
Why is this so? Because the measure of form up to all aspects cannot be apprehended; it is like the measure of space, which also cannot be apprehended. Form and so forth are likewise immeasurable. Because form and so forth are immeasurable, the study of the Perfection of Wisdom by great bodhisattvas is also immeasurable.
Kāśika, because form is boundless, the study of the Perfection of Wisdom by great bodhisattvas is also boundless. Up to the wisdom of all aspects being boundless, the study of the Perfection of Wisdom by great bodhisattvas is also boundless.
Why is this so? Because form up to the wisdom of all aspects cannot be apprehended either within or outside. Just like space, which cannot be apprehended either within or outside. Form and so forth are likewise so; therefore they are called boundless.
Kāśika, space is boundless, therefore form and so forth are also boundless. Form and so forth are boundless, therefore the study of the Perfection of Wisdom by great bodhisattvas is also boundless.
Furthermore, Kāśika, because the objects of cognition are boundless, the study of the Perfection of Wisdom by great bodhisattvas is also boundless.”
Śakra, Lord of the Gods, asked:
“Why, because the objects of cognition are boundless, is the study of the Perfection of Wisdom by great bodhisattvas also boundless?”
Subhūti replied:
“The objects of cognition of the wisdom of all wisdom are boundless, therefore the study of the Perfection of Wisdom by great bodhisattvas is also boundless.
Furthermore, Kāśika, because the objects of cognition of the realm of phenomena are boundless, the study of the Perfection of Wisdom by great bodhisattvas is also boundless.”
Śakra, Lord of the Gods, asked:
“Why, because the objects of cognition of the realm of phenomena are boundless, is the study of the Perfection of Wisdom by great bodhisattvas also boundless?”
Subhūti replied:
“The realm of phenomena is boundless, therefore its objects of cognition are also boundless. The objects of cognition are boundless, therefore the realm of phenomena is also boundless. Because the objects of cognition of the realm of phenomena are boundless, the study of the Perfection of Wisdom by great bodhisattvas is also boundless.
Furthermore, Kāśika, because the objects of cognition of suchness are boundless, the study of the Perfection of Wisdom by great bodhisattvas is also boundless.”
Śakra, Lord of the Gods, asked:
“Why, because the objects of cognition of suchness are boundless, is the study of the Perfection of Wisdom by great bodhisattvas also boundless?”
Subhūti replied:
“Suchness is boundless, therefore its objects of cognition are also boundless. The objects of cognition are boundless, therefore suchness is also boundless. Because the objects of cognition of suchness are boundless, the study of the Perfection of Wisdom by great bodhisattvas is also boundless.
Furthermore, Kāśika, because sentient beings are boundless, the study of the Perfection of Wisdom by great bodhisattvas is also boundless.”
Śakra, Lord of the Gods, asked:
“Why, because sentient beings are boundless, is the study of the Perfection of Wisdom by great bodhisattvas also boundless?”
Subhūti replied:
“What do you think? When one says ‘sentient beings,’ what phenomenon does that sentient being refer to as a concept?”
Śakra, Lord of the Gods, replied:
“Venerable Great One, ‘sentient beings’ and ‘those sentient beings’ are neither concepts of phenomena nor concepts of non-phenomena. They are merely designations, conventional names, temporary names, unreal names, and names without causes and conditions.”
Subhūti again asked:
“Then, according to your understanding, does this profound Perfection of Wisdom sūtra reveal that sentient beings truly exist?”
Śakra, Lord of the Gods, replied:
“No, Venerable Great One.”
Subhūti taught:
“Since this profound Perfection of Wisdom sūtra does not reveal the true existence of sentient beings, they are said to be boundless, because neither within nor outside can they be apprehended.
Kāśika, what do you think? The Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, having passed through kalpas equal in number to the sands of the Ganges, have taught that sentient beings are merely names. Within this, are there sentient beings, arising, or ceasing?”
Śakra, Lord of the Gods, replied:
“No, Venerable Great One. Why? Because the intrinsic nature of all sentient beings is originally pure, and from beginningless time until now is nonexistent.”
Subhūti taught:
“For this reason, I say that sentient beings are boundless, and therefore the study of the Perfection of Wisdom by great bodhisattvas is also boundless.
Kāśika, for this reason, the study of the Perfection of Wisdom by great bodhisattvas should be said to be exceedingly great, immeasurable, and boundless.”
Chapter 5: MANIFESTING THE JEWELED STUPA (1)
At that time, in the assembly, Śakra, Lord of the Devas… and the gods of the Desire Realm; Brahmā, Lord of the Brahmās… and the gods of the Form Realm, together with the goddess Īśāna and the divine sages, simultaneously raised their voices three times and proclaimed:
Excellent, excellent! Venerable Subhūti, relying on the Buddha’s spiritual power, serving as a place of refuge and protection, skillfully for our sake, for the sake of the world, gods, and humans, distinguishes and reveals the wondrous nature of Dharma called Prajñāpāramitā. If any Great Bodhisattva practices such profound Prajñāpāramitā and never departs from it according to the teaching above, then we will respectfully make offerings, honor, and praise that person just as we do toward the Tathāgata Arhat Samyaksaṃbuddha.
Within such profound teachings of Prajñāpāramitā, indeed there is no dharma that can be attained. That is to say, within it there is no form that can be attained; no feeling, perception, formations, or consciousness that can be attained; and so on until there is no knowledge of all that can be attained; no knowledge of the path-aspect and knowledge of all aspects that can be attained. Although there are no such dharmas that can be attained, nevertheless the sacred teachings of the three vehicles can be explained: the sacred teachings of the Śrāvaka, Pratyekabuddha, and unsurpassed vehicle.
At that time, the Buddha said to the gods:
Indeed, indeed, it is exactly as you have said! In this profound teaching of Prajñāpāramitā, although the dharmas, including form, cannot be attained, nevertheless the sacred teachings of the three vehicles can be explained. Therefore, if any Great Bodhisattva, regarding this Prajñāpāramitā, uses non-attainment as the skillful means, then they can practice it and never depart from it, exactly as stated above. All of you gods should go there with sincere respect, make offerings, honor, and praise them just as you would the Tathāgata Arhat Samyaksaṃbuddha. Why? Because within the profound teachings of Prajñāpāramitā, although the sacred teachings of the three vehicles are extensively explained, the Tathāgata himself cannot be grasped at all.
Could it be that the Tathāgata, together with generosity up to Prajñāpāramitā, can be attained? Could it be that the Tathāgata, apart from generosity up to Prajñāpāramitā, can be attained? Could it be that the Tathāgata, together with inner emptiness up to emptiness of the non-existence of inherent nature, can be attained? Could it be that the Tathāgata, apart from inner emptiness up to emptiness of the non-existence of inherent nature, can be attained? Could it be that the Tathāgata, together with suchness up to the inconceivable realm, can be attained? Could it be that the Tathāgata, apart from suchness up to the inconceivable realm, can be attained? Could it be that the Tathāgata, together with the realm of cessation up to the unconditioned realm, can be attained? Could it be that the Tathāgata, apart from the realm of cessation up to the unconditioned realm, can be attained? Could it be that the Tathāgata, together with the noble truths of suffering, origin, cessation, and path, can be attained? Could it be that the Tathāgata, apart from the noble truths of suffering, origin, cessation, and path, can be attained? Could it be that the Tathāgata, together with the four foundations of mindfulness up to the eightfold noble path, can be attained? Could it be that the Tathāgata, apart from the four foundations of mindfulness up to the eightfold noble path, can be attained? Could it be that the Tathāgata, together with the four meditative absorptions, the four immeasurables, and the four formless concentrations, can be attained? Could it be that the Tathāgata, apart from the four meditative absorptions, the four immeasurables, and the four formless concentrations, can be attained? Could it be that the Tathāgata, together with the eight liberations and the nine successive concentrations, can be attained? Could it be that the Tathāgata, apart from the eight liberations and the nine successive concentrations, can be attained? Could it be that the Tathāgata, together with the liberation doors of emptiness, signlessness, and wishlessness, can be attained? Could it be that the Tathāgata, apart from the liberation doors of emptiness, signlessness, and wishlessness, can be attained? Could it be that the Tathāgata, together with the stages from Very Joyful to Dharma Cloud, can be attained? Could it be that the Tathāgata, apart from the stages from Very Joyful to Dharma Cloud, can be attained? Could it be that the Tathāgata, together with the five kinds of eyes and the six superknowledges, can be attained? Could it be that the Tathāgata, apart from the five kinds of eyes and the six superknowledges, can be attained? Could it be that the Tathāgata, together with the ten powers of the Tathāgata up to the eighteen unique Buddha qualities, can be attained? Could it be that the Tathāgata, apart from the ten powers of the Tathāgata up to the eighteen unique Buddha qualities, can be attained? Could it be that the Tathāgata, together with the qualities of never forgetting and constant equanimity, can be attained? Could it be that the Tathāgata, apart from the qualities of never forgetting and constant equanimity, can be attained? Could it be that the Tathāgata, together with all dhāraṇī gateways and all samādhi gateways, can be attained? Could it be that the Tathāgata, apart from all dhāraṇī gateways and all samādhi gateways, can be attained? Could it be that the Tathāgata, apart from the knowledge of all, knowledge of the path-aspects, and knowledge of all aspects, can be attained?
Gods, you should know that if any Great Bodhisattva, regarding all dharmas, uses non-attainment as the skillful means and diligently practices and studies the Perfection of Generosity up to the knowledge of all aspects, then that Great Bodhisattva can constantly practice Prajñāpāramitā and never abandon it. Therefore, you should go there with sincere respect, make offerings, honor, and praise that Great Bodhisattva just as you would the Tathāgata Arhat Samyaksaṃbuddha.
Gods, you should know that in the distant past, when Dīpaṃkara Tathāgata Arhat Samyaksaṃbuddha appeared in the world, at that time I was at a crossroads in the capital city of King Lotus Flower. I suddenly saw Buddha Dīpaṃkara, so I took five lotus flowers as offerings to him and spread out my hair to cover the mud, seeking to hear the essential true Dharma. Using non-attainment as the skillful means, I immediately did not depart from Generosity, Pure Conduct, Patience, Diligence, Meditative Absorption, and Prajñāpāramitā, extensively explained up to the knowledge of all aspects, as well as the immeasurable and boundless other Buddha-dharmas. At that time, Buddha Dīpaṃkara predicted for me the unsurpassed enlightenment. He said:
Good man, in the future, after countless eons, during the Fortunate Eon of this world, you will become a Buddha named Śākyamuni Tathāgata Arhat Samyaksaṃbuddha, Perfect in Knowledge and Conduct, Well Gone, Knower of the World, Unsurpassed, Tamer of Men, Teacher of Gods and Humans, Buddha, Blessed One, and you will proclaim Prajñāpāramitā, liberating immeasurable sentient beings.
At that time, all the gods said to the Buddha:
World-Honored One, such profound Prajñāpāramitā is truly rare, enabling the assemblies of Great Bodhisattvas to swiftly preserve the knowledge of all knowledge. Because they use non-attainment as the skillful means, they neither grasp nor abandon form up to consciousness; likewise, they neither grasp nor abandon the knowledge of all, knowledge of the path-aspects, and knowledge of all aspects.
At that time, the World-Honored One observed and saw that the fourfold assembly was harmonious, and the assembly of Great Bodhisattvas, together with the Four Great Heavenly Kings and all the way up to the Akaniṣṭha Heaven, had gathered in the assembly and served as witnesses. The World-Honored One then entrusted Śakra, Lord of the Devas, saying:
Kāśika, if any Bhikṣu, Bhikṣuṇī, Upāsaka, Upāsikā, sons of gods, daughters of gods, good men, good women… among Great Bodhisattvas do not depart from the mind of omniscient knowledge; using non-attainment as the skillful means, they uphold, read, recite, diligently practice, cultivate proper contemplation of Prajñāpāramitā, and further explain it extensively for others, then you should know that all evil Māras and their retinues cannot harm them. Why? Kāśika, because these good men and good women… skillfully abide in the emptiness, signlessness, and wishlessness of form; up to skillfully abiding in the emptiness, signlessness, and wishlessness of the knowledge of all aspects. Emptiness cannot be harmed by emptiness; signlessness cannot be harmed by signlessness; wishlessness cannot be harmed by wishlessness. Why? Because such dharmas completely have no inherent nature; whether there is one who harms or one who is harmed, the time, the place, and the act of causing harm cannot be grasped.
Furthermore, Kāśika, these good men and good women… cannot be harmed by humans or non-humans. Why? Because these good men and good women know to use non-attainment as the skillful means and constantly diligently cultivate Loving-kindness, Compassion, Joy, and Equanimity toward sentient beings; therefore all humans and non-humans cannot cause harm or affliction.
Furthermore, Kāśika, these good men and good women… are completely not harmed by dangerous, adverse circumstances, nor do they suffer untimely death. Why? Because these good men and good women constantly cultivate the Perfection of Generosity and properly nurture sentient beings.
Furthermore, Kāśika, in the three-thousandfold great world, wherever there are the Four Great Heavenly Kings up to the Heaven of Extensive Fruit, those who have generated the mind of unsurpassed enlightenment but have never heard, upheld, read, recited, diligently studied, and properly contemplated Prajñāpāramitā must not depart from the mind of omniscient knowledge and must use non-attainment as the skillful means; regarding Prajñāpāramitā, they should wholeheartedly listen, uphold, read, recite, diligently study, and properly contemplate it.
Furthermore, Kāśika, if any good men and good women do not depart from the mind of omniscient knowledge, use non-attainment as the skillful means, and wholeheartedly listen, uphold, read, recite, diligently cultivate, and properly contemplate Prajñāpāramitā, then if those good men and good women are in an empty house, a wilderness, a dangerous road, or a place of peril, they will not become frightened to the point that their hair stands on end. Why? Because these good men and good women do not depart from the mind of omniscient knowledge, use non-attainment as the skillful means, and skillfully cultivate inner emptiness up to emptiness of the non-existence of inherent nature.
At that time, those in the three-thousandfold great world, from the Four Great Heavenly Kings up to the Akaniṣṭha Heaven… all joined their palms and addressed the Buddha together:
World-Honored One, if any good men and good women do not depart from the mind of omniscient knowledge, use non-attainment as the skillful means, and regarding such profound Prajñāpāramitā constantly wholeheartedly listen, uphold, read, recite, diligently study, properly contemplate, write, explain, proclaim, and spread it everywhere, then we will always respectfully follow, protect, and guard them, not allowing any adverse calamities or harm to afflict them. Why? Because these good men and good women… are Great Bodhisattvas. Through these Great Bodhisattvas, sentient beings completely cut off the paths of hell, animals, hungry ghosts, Asuras… and dangerous realms and evil destinies. Through these Great Bodhisattvas, gods, humans, yakṣas, nāgas… completely cut off all adverse calamities, illnesses, poverty, hunger, cold, heat… Through these Great Bodhisattvas, gods, humans, Asuras… completely cut off all things contrary to their wishes; wherever they are, there are no thieves or enemies, and all sentient beings hold loving-kindness toward one another.
Through these Great Bodhisattvas, the world therefore has the ten wholesome karmas; the four meditative absorptions, four immeasurables, and four formless concentrations; the Perfection of Generosity up to Prajñāpāramitā; inner emptiness up to emptiness of the non-existence of inherent nature; suchness up to the inconceivable realm; the realm of cessation up to the unconditioned realm; the noble truths of suffering, origin, cessation, and path; the four foundations of mindfulness up to the eightfold noble path; the eight liberations and nine successive concentrations; the liberation doors of emptiness, signlessness, and wishlessness; the stages from Pure Insight up to the stage of Tathāgata; the stages from Very Joyful up to Dharma Cloud; the five kinds of eyes and six superknowledges; the ten powers of the Tathāgata up to the eighteen unique Buddha qualities; the qualities of never forgetting and constant equanimity; all dhāraṇī gateways and all samādhi gateways; and the knowledge of all, knowledge of the path-aspects, and knowledge of all aspects.
Through these Great Bodhisattvas, the world therefore has the great clans of Kṣatriyas, the great clans of Brahmins, the great clans of elders, the great clans of householders, kings of small countries, universal monarchs, and their ministers and assistants. Through these Great Bodhisattvas, the world therefore has the Four Great Heavenly Kings up to the Heaven of Free Enjoyment of Others’ Creations, the Brahmā assembly heaven, the Akaniṣṭha Heaven, the Infinite Space Realm, and the Neither Perception nor Non-Perception Realm. Through these Great Bodhisattvas, the world therefore has the path and fruit of Stream Enterer, the path and fruit of Once Returner, the path and fruit of Non-Returner, the path and fruit of Arhat, and the path and fruit of Pratyekabuddha. Through these Great Bodhisattvas, the world therefore has Great Bodhisattvas who bring sentient beings to accomplishment, adorn and purify Buddha lands, and cultivate supreme Bodhisattva practices. Through these Great Bodhisattvas, the world therefore has Tathāgatas Arhat Samyaksaṃbuddhas who attain unsurpassed enlightenment, turn the wondrous Dharma wheel, and liberate immeasurable sentient beings. Through these Great Bodhisattvas, the world therefore has the Three Jewels of Buddha, Dharma, and Saṅgha, bringing benefit and happiness to all sentient beings.
World-Honored One, because of this cause and condition, we gods, Asuras, Nāgas, Yakṣas, and the great forces of humans and non-humans… will always follow, protect, and honor these Great Bodhisattvas, and will not allow any adverse calamities to harm them. Because they listen to, uphold, read, recite, cultivate, and properly contemplate Prajñāpāramitā, and write it down, these activities will never cease.
At that time, the Buddha said to the gods:
Indeed, indeed, exactly as you have said! If any good men and good women do not depart from the mind of omniscient knowledge, use non-attainment as the skillful means, and constantly diligently, within this Prajñāpāramitā, wholeheartedly listen, uphold, read, recite, diligently study, properly contemplate, write, explain, proclaim, and spread it everywhere, you should know that these good men and good women are Great Bodhisattvas. Through these Great Bodhisattvas, sentient beings completely abandon evil paths, and the Three Jewels appear in the world together with sentient beings, bringing great benefit. Therefore, gods, nāgas, spirits, and the great forces of humans and non-humans… should always respectfully make offerings, honor, praise, and diligently protect these Great Bodhisattvas, preventing all adverse calamities from harming them.
If you respectfully make offerings, honor, praise, and protect such Great Bodhisattvas, you should know that this is making offerings, honoring, praising, and protecting Me and all Tathāgatas Arhat Samyaksaṃbuddhas of the ten directions. Therefore, all of you gods, nāgas, yakṣas, spirits, sages, Asuras… should always follow these Great Bodhisattvas to respectfully make offerings, honor, praise, and protect them, preventing all adverse calamities from afflicting them.
You should know that even if Śrāvakas and Pratyekabuddhas throughout the entire three-thousandfold great world were as numerous as rice, sesame, bamboo, reeds, bushes, and forests… leaving no empty space, and if there were a good man or good woman who used immeasurable supreme precious treasures to respectfully make offerings, honor, and praise those fields of merit throughout their entire lifetime; or if there were another person who, only for a moment, respectfully made offerings, honored, and praised a newly inspired Great Bodhisattva who had not departed from the six Perfections, comparing the merit of the former with the merit of the latter, it would not equal one hundredth part, one thousandth part, or even one ten-million-billionth part.
Why? Because it is not through the Śrāvaka or Pratyekabuddha vehicles that Great Bodhisattvas and Tathāgatas Arhat Samyaksaṃbuddhas appear in the world; it is only through Great Bodhisattvas that Śrāvakas, Pratyekabuddhas, and Tathāgatas Arhat Samyaksaṃbuddhas appear in the world. Therefore, all gods, nāgas, and the great forces of humans and non-humans… should always protect, honor, make offerings, and praise these Great Bodhisattvas, preventing all adverse calamities from harming them. Through this deed, your merit and virtue will always bring happiness among gods and humans, until you attain ultimate Nirvāṇa, bringing great benefit throughout future ages.
At that time, Śakra, Lord of the Devas, again addressed the Buddha:
World-Honored One, it is truly extraordinary and rare. Great Bodhisattvas, regarding Prajñāpāramitā, wholeheartedly listen, uphold, read, recite, diligently study, properly contemplate, write, explain, proclaim, spread everywhere, preserve, and manifest the supreme benefits of these dharmas; they teach sentient beings, adorn Buddha lands, and from one Buddha land to another draw near to and serve the Buddhas, the World-Honored Ones. Regarding supreme wholesome roots, they rejoice and are delighted accordingly. Through respectfully honoring, making offerings to, and praising the Buddhas, they are born in the presence of Buddhas, quickly receive and accomplish the true Dharma completely until attaining unsurpassed enlightenment, never forgetting the true Dharma they have heard and preserved. Therefore, their lineage is perfected, their birth is perfected, their retinue is perfected, their marks of beauty are perfected, their radiance is perfected, their eyes and ears are perfected, their voice is perfected, their dhāraṇīs are perfected, and their samādhis are perfected.
Furthermore, using the power of skillful means, they manifest bodies like Buddhas, going from worlds without Buddhas to other worlds without Buddhas, praising and teaching about generosity up to Prajñāpāramitā; praising and teaching about inner emptiness up to emptiness of the non-existence of inherent nature; teaching and praising suchness up to the inconceivable realm; teaching and praising the realm of cessation up to the unconditioned realm; teaching and praising the noble truths of suffering, origin, cessation, and path; teaching and praising the four foundations of mindfulness up to the eightfold noble path; teaching and praising the four meditative absorptions, four immeasurables, and four formless concentrations; teaching and praising the eight liberations and nine successive concentrations; teaching and praising the liberation doors of emptiness, signlessness, and wishlessness; teaching and praising the stages from Pure Insight up to the stage of Tathāgata; teaching and praising the stages from Very Joyful up to Dharma Cloud; teaching and praising the five kinds of eyes and six superknowledges; teaching and praising the ten powers of the Tathāgata up to the eighteen unique Buddha qualities; teaching and praising the qualities of never forgetting and constant equanimity; teaching and praising all dhāraṇī gateways and all samādhi gateways; teaching and praising the knowledge of all, knowledge of the path-aspects, and knowledge of all aspects; teaching and praising the Buddha Jewel, Dharma Jewel, and Saṅgha Jewel.
Furthermore, through the power of skillful means, they proclaim the true Dharma for sentient beings, teaching them according to their capacities, and within the three vehicles enable them to completely transcend birth, old age, sickness, and death; enter the realm of Nirvāṇa without remainder; or rescue them from the sufferings of evil destinies so that they may enjoy wondrous happiness among gods and humans.
At that time, Śakra, Lord of the Devas, again addressed the Buddha:
World-Honored One, such Prajñāpāramitā is truly rare. If anyone can preserve such Prajñāpāramitā, then they preserve completely the six Perfections up to the knowledge of all aspects; they also preserve completely the fruits of Stream Enterer, Once Returner, Non-Returner, Arhat, Pratyekabuddha enlightenment, all practices of Great Bodhisattvas, and the unsurpassed enlightenment of all Buddhas.
At that time, the World-Honored One said to Śakra, Lord of the Devas:
Indeed, indeed, exactly as you have said! If anyone can preserve such Prajñāpāramitā, then they preserve completely the six Perfections up to all Great Bodhisattva practices and the unsurpassed enlightenment of all Buddhas.