THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
Volume 521
Chapter 25: The Unmoving View (1)
At that time, Śakra, Lord of the Devas, thought to himself: If a great Bodhisattva cultivates the Perfection of Giving (Dāna-pāramitā), and so on extensively up to the wisdom of Omniscience, then such a one surpasses all sentient beings, let alone after attaining the unsurpassed state of supreme enlightenment. If sentient beings hear the name “the wisdom of Omniscience” and deeply believe and understand it, they will already obtain excellent benefits in the human realm and enjoy the highest longevity in the world, much more so if they arouse the aspiration for unsurpassed supreme enlightenment or hear the profound Prajñāpāramitā. If sentient beings who have aroused the aspiration for unsurpassed supreme enlightenment hear the profound Prajñāpāramitā scriptures, then the merit they obtain surpasses all that other beings—such as gods, humans, asuras, and others in the world—could ever compare with.
The World-Honored One, knowing Śakra’s thoughts, said:
“Indeed, indeed! It is exactly as you have thought.”
Then Śakra was filled with great joy. He took the finest heavenly flowers and incense and scattered them as offerings to the Thus Come One and the Bodhisattvas. After making the offering, Śakra made this vow:
“If there is any good man abiding in the Bodhisattva Vehicle who seeks unsurpassed supreme enlightenment, then by the wholesome roots and merits I have planted, may that person’s aspiration soon be fulfilled; may they quickly attain the wisdom of Omniscience; may the unsurpassed Buddhadharma they seek soon be perfected; may the Dharma of spontaneity they seek soon be perfected; may the undefiled Dharma of Suchness they seek soon be perfected; and may they hear all the teachings they wish to hear according to their wishes. If anyone seeks the Śrāvaka or Pratyekabuddha Vehicle, may their aspirations likewise soon be fulfilled.”
Having made this vow, Śakra addressed the Buddha:
“World-Honored One, regarding any good man abiding in the Bodhisattva Vehicle who has generated the aspiration for unsurpassed supreme enlightenment, I will never give rise to any thought that would cause such a person to retreat from the great Bodhi mind. Nor will I generate any thought that would cause Bodhisattvas to become weary of or abandon unsurpassed supreme enlightenment and fall back to the attainments of Śrāvakas or Pratyekabuddhas.
“World-Honored One, if a great Bodhisattva deeply delights in unsurpassed supreme enlightenment, I vow that such a one’s resolve will become ever more vigorous so as to attain unsurpassed supreme enlightenment quickly. May that Bodhisattva perceive the sufferings of birth-and-death and, wishing to benefit gods, humans, asuras, and all beings in the world, make these firm great vows:
‘I have crossed the great ocean of saṃsāra myself, and I will diligently strive to ferry across those who have not yet crossed.
I have freed myself from the bonds of saṃsāra, and I will earnestly strive to liberate those who are not yet liberated.
I have found peace from the fears of saṃsāra, and I will diligently bring peace to those who have not yet found it.
I have realized ultimate Nirvāṇa, and I will diligently encourage those who have not yet realized it to attain it as well.’
“World-Honored One, if good men, good women, and others deeply rejoice in the merits of Bodhisattvas who have newly generated the aspiration, how much merit do they gain? If they deeply rejoice in the merits of Bodhisattvas who generated the aspiration long ago, how much merit do they gain? If they deeply rejoice in the merits of irreversible Bodhisattvas, how much merit do they gain? If they deeply rejoice in the merits of Bodhisattvas with only one lifetime remaining, how much merit do they gain?”
The Buddha said to Śakra:
“Kauśika, the weight of the world of the four great continents may be measured, but the merit arising from the rejoicing mind of such good men and women cannot be measured.
“Kauśika, the weight of a small chiliocosm may be measured, but the merit arising from the rejoicing mind of these good men and women cannot be measured.
“Kauśika, the weight of a medium chiliocosm may be measured, but the merit arising from the rejoicing mind of such good men and women cannot be measured.
“Kauśika, the weight of this trichiliocosm may be measured, but the merit arising from the rejoicing mind of these good men and women cannot be measured.
“Kauśika, suppose the trichiliocosm became a single great ocean, and someone split a single hair into one hundred parts. If the tip of one tiny part were dipped into that ocean, one might count the drops of water, but the merit arising from the rejoicing mind of these good men and women could never be measured. Why? Because the merit arising from their rejoicing mind is boundless.”
Then the Four Great Heavenly Kings addressed the Buddha:
“World-Honored One, if sentient beings do not rejoice in the supreme merits of the Bodhisattvas, they should be known as being under the control of Māra, deluded by Māra, belonging to Māra’s retinue, and as heavenly Māras who, after death, have been reborn here. Why? Because the great Bodhisattvas seek unsurpassed supreme enlightenment and cultivate the practices of great Bodhisattvas. If anyone deeply rejoices in their merits, such a person can destroy all the palaces and retinues of Māra.
“World-Honored One, if sentient beings deeply revere the Buddha, the Dharma, and the Saṅgha, then wherever they are born they will always wish to see the Buddha, hear the Dharma, and encounter the Saṅgha. They should deeply rejoice in the wholesome roots and merits of the great Bodhisattvas. After rejoicing, they should dedicate that merit toward unsurpassed supreme enlightenment, but they should not entertain notions of duality or non-duality. If they can do this, they will quickly attain unsurpassed supreme enlightenment, benefit sentient beings, and overthrow Māra’s armies.”
The Buddha said to Śakra:
“Indeed, indeed! It is exactly as you have said! Kauśika, if sentient beings deeply rejoice in the wholesome roots and merits of the great Bodhisattvas and dedicate them toward unsurpassed supreme enlightenment, then they will quickly perfect the practices of Bodhisattvas and swiftly attain unsurpassed supreme enlightenment.
“If sentient beings deeply rejoice in the wholesome roots and merits of the great Bodhisattvas and dedicate them toward unsurpassed supreme enlightenment, they will possess great spiritual power, always serve all Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones, and good spiritual friends, always hear the profound Prajñāpāramitā scriptures, and clearly understand their meaning.
“Because these beings perfect such wholesome roots and merits through rejoicing and dedication, wherever they are born they will always receive offerings, reverence, respect, and praise from gods, humans, asuras, and all beings in the world. They will not see ugly forms, hear unpleasant sounds, smell foul odors, taste disagreeable flavors, experience unpleasant bodily contacts, or think evil thoughts. They will never be separated from the Buddhas, the World-Honored Ones, but will go from one Buddha-land to another, drawing near to the Buddhas, planting wholesome roots, bringing beings to fulfillment, and purifying Buddha-fields.
“Why is this? Kauśika, because these sentient beings deeply rejoice in and dedicate toward unsurpassed supreme enlightenment the immeasurable wholesome roots and merits of newly aspiring Bodhisattvas; they deeply rejoice in and dedicate toward unsurpassed supreme enlightenment the immeasurable wholesome roots and merits of Bodhisattvas abiding from the First Ground up to the Tenth Ground; and they deeply rejoice in and dedicate toward unsurpassed supreme enlightenment the immeasurable wholesome roots and merits of Bodhisattvas in their final existence as successors to Buddhahood. Through these causes and conditions, their own wholesome roots continually increase, and they quickly attain unsurpassed supreme enlightenment.
“Having attained unsurpassed supreme enlightenment, they can, throughout the endless future, truly benefit immeasurable, countless, and boundless sentient beings, establishing them in the realm of Nirvāṇa without remainder.
“Therefore, Kauśika, good men abiding in the Bodhisattva Vehicle should rejoice in and dedicate toward unsurpassed supreme enlightenment the wholesome roots and merits of newly aspiring Bodhisattvas, long-practicing Bodhisattvas, irreversible Bodhisattvas, and Bodhisattvas with only one lifetime remaining.
“When giving rise to rejoicing and dedication, they should not cling to the very mind of rejoicing and dedication, nor to its absence. They should not cling to the very mind of practice, nor to its absence. If they do not cling in this manner while rejoicing and dedicating, then they are cultivating the practices of the great Bodhisattvas. They will quickly attain unsurpassed supreme enlightenment and deliver all gods, humans, asuras, and other beings, freeing them from birth and death and enabling them to attain Parinirvāṇa.”
At that time, Subhūti said:
“World-Honored One, as you have said that all dharmas are like illusions, then how can the great Bodhisattvas, with an illusory mind, attain unsurpassed supreme enlightenment?”
The Buddha said to Subhūti:
“What do you think? Do you see the illusory mind of a great Bodhisattva?”
Subhūti replied:
“World-Honored One, no. I do not see the illusion, nor do I see an illusory mind.”
The Buddha said to Subhūti:
“What do you think? If there were no illusion and no illusory mind, do you see any mind that could attain unsurpassed supreme enlightenment?”
Subhūti replied:
“World-Honored One, no. I do not see any case in which, without illusion and without an illusory mind, there could still be a mind capable of attaining unsurpassed supreme enlightenment.”
The Buddha said to Subhūti:
“What do you think? If one were apart from illusion and apart from the illusory mind, do you see any dharma that could attain unsurpassed supreme enlightenment?”
Subhūti replied:
“World-Honored One, no. I do not see any case in which, apart from illusion and apart from the illusory mind, there could be any dharma capable of attaining unsurpassed supreme enlightenment.”
Venerable World-Honored One, I truly do not see that, right within the Dharma that is free from mind, it can be said that any Dharma exists or does not exist. For all Dharmas are completely beyond. If all Dharmas are completely beyond, then it is impossible to establish that this Dharma exists or that this Dharma does not exist. If a Dharma cannot be established as existing or not existing, then it cannot be said that the unsurpassed enlightenment can be attained. It is not through a non-possessed Dharma that Bodhi can be attained. Why? Because all Dharmas are without possession; their nature cannot be grasped, is neither defiled nor pure. Why? Because the Perfection of Wisdom (Prajñāpāramitā) up to the Perfection of Giving (Dānapāramitā) are all completely beyond; the emptiness of the internal up to the emptiness of the intrinsic nature of emptiness are all completely beyond; suchness up to the inconceivable realm are all completely beyond; the Noble Truths of suffering, origin, cessation, and the path are all completely beyond; the four foundations of mindfulness up to the Noble Eightfold Path are all completely beyond; the four meditations, the four immeasurables, and the four formless absorptions are all completely beyond; the gates of liberation of Emptiness, Signlessness, and Wishlessness are all completely beyond; the eight liberations up to the ten totalities are all completely beyond; the stage of Great Joy up to the stage of Dharma Cloud are all completely beyond; all Dhāraṇī doors and all Samādhi doors are all completely beyond; the five kinds of eyes and the six supernatural powers are all completely beyond; the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha are all completely beyond; great loving-kindness, great compassion, great joy, and great equanimity are all completely beyond; the thirty-two marks of a Great Being and the eighty secondary characteristics are all completely beyond; non-forgetfulness and the nature of constant relinquishment are all completely beyond; omniscient wisdom, the wisdom of the path, and the wisdom of all aspects are all completely beyond; all the practices of the Great Bodhisattvas and the unsurpassed enlightenment of all Buddhas are all completely beyond; omniscient knowledge is also completely beyond.
World-Honored One, if a Dharma is completely beyond, then it should neither be cultivated, nor propagated, nor taught. Since the profound Perfection of Wisdom is completely beyond, there is no need to instruct anyone concerning the Dharma.
World-Honored One, if the profound Perfection of Wisdom is already completely beyond, then how can it be said that the Great Bodhisattvas rely upon the profound Perfection of Wisdom to attain unsurpassed enlightenment?
World-Honored One, the unsurpassed enlightenment of all Buddhas is also completely beyond, so how can one attain the Dharma of transcendence through a transcendent Dharma? Therefore, it cannot be said that the Perfection of Wisdom attains unsurpassed enlightenment.
The Buddha said to Subhūti:
“Excellent, excellent! Just as you have said, so it is! The Perfection of Wisdom up to the Perfection of Giving are all completely beyond; indeed, up to omniscient knowledge, all are completely beyond.
Subhūti, you should know that because the Perfection of Wisdom is completely beyond, indeed up to omniscient knowledge being completely beyond, it can be said that the unsurpassed enlightenment attained by the Great Bodhisattvas is also completely beyond.
Subhūti, you should know that if the Perfection of Wisdom were not completely beyond, then it would not be the Perfection of Wisdom; likewise, if omniscient knowledge were not completely beyond, then it would not be omniscient knowledge.
Subhūti, you should know that precisely because the Perfection of Wisdom is completely beyond, it is called the Perfection of Wisdom; likewise, because omniscient knowledge is beyond, it is called omniscient knowledge.
Therefore, Subhūti, all Great Bodhisattvas rely upon the profound Perfection of Wisdom to attain unsurpassed enlightenment.
Subhūti, you should know that although one does not attain the transcendent Dharma apart from Dharma, the attainment of unsurpassed enlightenment always depends upon the profound Perfection of Wisdom. Therefore, Great Bodhisattvas who wish to attain unsurpassed enlightenment should diligently and earnestly cultivate the profound Perfection of Wisdom.”
The Venerable Subhūti said to the Buddha:
“World-Honored One, all the meaning of the Great Bodhisattvas is exceedingly profound.”
The Buddha said to Subhūti:
“Indeed, indeed! The meaning and deeds of the Great Bodhisattvas are exceedingly profound.
Subhūti, you should know that the Great Bodhisattvas are capable of accomplishing what is difficult to accomplish. Although they practice such profound meaning, they do not realize the Dharma of the Śrāvakas or the Pratyekabuddhas.”
Then Subhūti said to the Buddha:
“As I understand it, the meaning of what the Blessed One has said is that what the Great Bodhisattvas do is not difficult; it should not be said that they accomplish difficult deeds. Why? Because the meaning realized by the Great Bodhisattvas cannot be grasped; the Perfection of Wisdom that realizes it cannot be grasped; the Dharma realized, the one who realizes it, the place of realization, and the time of realization also cannot be grasped.
World-Honored One, since the Great Bodhisattvas contemplate all Dharmas as ungraspable, what meaning is there in realization itself? What Perfection of Wisdom could function as the realizing agent? Furthermore, what exists, and what is established? Since the Dharma realized, the one who realizes, the place of realization, and the time of realization are all like this, why cling to the idea that through these one attains unsurpassed enlightenment? Even unsurpassed enlightenment should not be regarded as something to be realized, much less the Dharma of the Śrāvakas or Pratyekabuddhas.
World-Honored One, if one practices in this way, this is called the Bodhisattva’s ungraspable practice. If Great Bodhisattvas are able to practice this ungraspable practice, then they attain all Dharmas without obstruction.
World-Honored One, if Great Bodhisattvas hear this teaching without their minds sinking into discouragement or sorrow, without fear, then this is the practice of the Perfection of Wisdom.
World-Honored One, when Great Bodhisattvas practice in this way, they see no characteristics, do not see ‘I practice,’ do not see ‘I do not practice,’ do not see the Perfection of Wisdom as the Dharma that I practice, do not see unsurpassed enlightenment as the Dharma that I realize, nor do they see the place or the time of realization…
World-Honored One, such a Great Bodhisattva practicing the profound Perfection of Wisdom does not think: ‘I am far from the state of a Śrāvaka or Pratyekabuddha; I am close to unsurpassed enlightenment.’ It is like empty space, which does not think: ‘I am near this thing or far from that thing.’ Why? Because empty space neither moves nor differs nor discriminates.
The Great Bodhisattvas are likewise. When practicing the profound Perfection of Wisdom, they do not think: ‘I am far removed from the state of a Śrāvaka or Pratyekabuddha; I am close to unsurpassed enlightenment.’ Why? Because the profound Perfection of Wisdom does not discriminate among any Dharmas.
Just as a magician does not think: ‘The illusion and the illusionist are near me, while the illusion resembling Dharma is far from me. The assembled people are both near and far.’ Why? Because the magician has no discrimination.
The Great Bodhisattvas are likewise. Practicing the profound Perfection of Wisdom, they do not think: ‘I am far from the state of a Śrāvaka or Pratyekabuddha; I am close to unsurpassed enlightenment.’ Why? Because the profound Perfection of Wisdom does not discriminate among any Dharmas.
Just as a reflection does not think: ‘That which I depend upon to appear is near me, while that which I do not depend upon is far from me.’ Why? Because the manifested image has no discrimination.
The Great Bodhisattvas are likewise. Practicing the profound Perfection of Wisdom, they do not think: ‘I am far from the state of a Śrāvaka or Pratyekabuddha; I am close to unsurpassed enlightenment.’ Why? Because the profound Perfection of Wisdom does not discriminate among any Dharmas.
World-Honored One, Great Bodhisattvas practicing the profound Perfection of Wisdom neither love nor hate. Why? Because the profound Perfection of Wisdom and all Dharmas, as well as love and hatred, have a nature that cannot be grasped. Just as all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones neither love nor hate any Dharma.
Great Bodhisattvas practicing the profound Perfection of Wisdom are likewise; they neither love nor hate any Dharma. Why? Because the Buddhas, Bodhisattvas, and the profound Perfection of Wisdom have all eliminated love and hatred.
Just as the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones have completely eradicated all delusive conceptualizations, Great Bodhisattvas practicing the profound Perfection of Wisdom likewise eradicate all delusive conceptualizations. Why? Because the Buddhas, Bodhisattvas, and the profound Perfection of Wisdom do not discriminate among any Dharmas.
The Tathāgata, Worthy One, Perfectly Enlightened One does not think: ‘I am far from the state of a Śrāvaka or Pratyekabuddha; I am close to unsurpassed enlightenment.’ Great Bodhisattvas practicing the profound Perfection of Wisdom likewise do not think: ‘I am far from the state of a Śrāvaka or Pratyekabuddha; I am close to unsurpassed enlightenment.’ Why? Because with respect to all Dharmas, the Buddhas, Bodhisattvas, and the profound Perfection of Wisdom do not discriminate.
It is like an emanation body of the Tathāgata, Worthy One, Perfectly Enlightened One, which does not think: ‘I am far from the state of a Śrāvaka or Pratyekabuddha; I am close to unsurpassed enlightenment.’ Why? Because the emanation body of the Buddhas does not discriminate.
Great Bodhisattvas practicing the profound Perfection of Wisdom are likewise. They do not think: ‘I am far from the state of a Śrāvaka or Pratyekabuddha; I am close to unsurpassed enlightenment.’ Why? Because with respect to all Dharmas, the profound Perfection of Wisdom has no discrimination.
Just as the Buddhas, when they wish to accomplish some task, create an emanated person to do it. Yet that emanated person does not think: ‘I am capable of accomplishing such deeds.’ Why? Because the emanated being does not discriminate regarding the actions performed.
Great Bodhisattvas practicing the profound Perfection of Wisdom are likewise. Although they act, they diligently cultivate. After cultivating, although they accomplish many deeds, they do not discriminate regarding those actions. Why? Because with respect to the Dharma, the profound Perfection of Wisdom also does not discriminate.
It is like a carpenter or his apprentice making mechanical figures—men, women, elephants, horses, and so forth. Although these mechanisms perform actions, they do not discriminate regarding those actions. Why? Because the mechanisms themselves do not discriminate.
Great Bodhisattvas practicing the profound Perfection of Wisdom are likewise. Because there is work to be done, they establish it. After it has been established, although many accomplishments are achieved, inwardly there is absolutely no discrimination. Why? Because with respect to the Dharma, the Perfection of Wisdom likewise does not discriminate.
At that time, Śāriputra asked the Venerable Subhūti:
With regard to all phenomena, is it only Prajñāpāramitā (the Perfection of Wisdom) that makes no distinctions, or do Dhyāna… and the other five Pāramitās also make no distinctions with regard to all phenomena? Subhūti replied:
It is not only Prajñāpāramitā that makes no distinctions with regard to all phenomena; Dhyāna… and the other five Pāramitās likewise make no distinctions with regard to all phenomena.
Śāriputra asked Subhūti:
Is it only the six Pāramitās that make no distinctions with regard to all phenomena, or do the aggregate of form up to the aggregate of consciousness also make no distinctions with regard to all phenomena; do the sense bases from the eye base up to the mind base also make no distinctions with regard to all phenomena; do the sense objects from visible forms up to mental objects also make no distinctions with regard to all phenomena; do the elements from the eye element up to the mind element also make no distinctions with regard to all phenomena; do the elements from the form element up to the mind element also make no distinctions with regard to all phenomena; do the consciousness elements from eye-consciousness up to mind-consciousness also make no distinctions with regard to all phenomena; do eye-contact up to mind-contact also make no distinctions with regard to all phenomena; do the feelings conditioned by eye-contact up to the feelings conditioned by mind-contact also make no distinctions with regard to all phenomena; do the earth element up to the consciousness element also make no distinctions with regard to all phenomena; do causes and conditions up to the dominant condition also make no distinctions with regard to all phenomena; do ignorance up to old age and death also make no distinctions with regard to all phenomena; do internal emptiness up to the emptiness of the intrinsic nature of emptiness also make no distinctions with regard to all phenomena; do suchness up to the inconceivable realm also make no distinctions with regard to all phenomena; do the Noble Truths of suffering, origin, cessation, and the path also make no distinctions with regard to all phenomena; do the four Foundations of Mindfulness up to the Noble Eightfold Path also make no distinctions with regard to all phenomena; do the four Dhyānas, the four Immeasurables, and the four Formless Concentrations also make no distinctions with regard to all phenomena; do the liberations of Emptiness, Signlessness, and Wishlessness also make no distinctions with regard to all phenomena; do the eight Liberations up to the ten Totalities also make no distinctions with regard to all phenomena; do the stage of Pure Contemplation up to the stage of the Tathāgata also make no distinctions with regard to all phenomena; do the stage of Great Joy up to the stage of Dharma Cloud also make no distinctions with regard to all phenomena; do all Dhāraṇī gates and all Samādhi gates also make no distinctions with regard to all phenomena; do the five kinds of eyes and the six supernatural powers also make no distinctions with regard to all phenomena; do the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha also make no distinctions with regard to all phenomena; do great loving-kindness, great compassion, great joy, and great equanimity also make no distinctions with regard to all phenomena; do the thirty-two marks of a Great Being and the eighty minor characteristics also make no distinctions with regard to all phenomena; do non-forgetfulness and the constant nature of relinquishment also make no distinctions with regard to all phenomena; do omniscient knowledge, knowledge of the path, and knowledge of all aspects also make no distinctions with regard to all phenomena; do the fruit of Stream-enterer up to Pratyekabuddha enlightenment also make no distinctions with regard to all phenomena; do all the practices of a Great Bodhisattva and the unsurpassed enlightenment of all Buddhas also make no distinctions with regard to all phenomena; do conditioned realms and unconditioned realms also make no distinctions with regard to all phenomena?
Subhūti replied:
It is not only the six Pāramitās that make no distinctions with regard to all phenomena; form up to the unconditioned realm likewise makes no distinctions with regard to all phenomena. Why? Because the essential nature and characteristics of all phenomena are emptiness—they do not discriminate.
Śāriputra asked Subhūti:
If everything is non-discriminating, then why are there different cycles of birth and death within the five destinies? Why are there distinctions among Stream-enterers, Once-returners, Non-returners, Arhats, Pratyekabuddhas, Bodhisattvas, and the holy stage of the Tathāgata?
Subhūti replied:
Because sentient beings, through afflictions and delusion, create actions of body, speech, and mind. Therefore they experience karmic results. Desire is the fundamental karma that produces resultant retribution, and based on this arise the five different destinies: gods, humans, hell beings, hungry ghosts, and animals.
He was asked again:
Why, then, are there different fruits such as Stream-enterer… and the various holy stages?
Venerable Śāriputra, because of non-discrimination, the Stream-enterer and the fruit of Stream-entry are established; because of non-discrimination, the Once-returner and the fruit of Once-returning are established; because of non-discrimination, the Non-returner and the fruit of Non-returning are established; because of non-discrimination, the Arhat and the fruit of Arhatship are established; because of non-discrimination, the Pratyekabuddha and Pratyekabuddha enlightenment are established; because of non-discrimination, the Great Bodhisattva and the practices of the Great Bodhisattva are established; because of non-discrimination, the Tathāgata, Worthy One, Perfectly Enlightened One and the Buddha’s unsurpassed enlightenment are established.
Venerable Śāriputra, the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones of the past, because of non-discrimination and the cessation of discrimination, can be established as existing. The Tathāgatas, Worthy Ones, Perfectly Enlightened Ones of the future, because of non-discrimination and the cessation of discrimination, are likewise established as existing. All the present Tathāgatas, Worthy Ones, Perfectly Enlightened Ones throughout the worlds of the Buddhas in the ten directions also, because of non-discrimination and the cessation of discrimination, can be established as existing.
Venerable Śāriputra, therefore you should know that all phenomena are non-discriminating. Because of non-discrimination, suchness, the Dharma realm, and so on up to the inconceivable realm serve as the standard. Venerable Śāriputra, Great Bodhisattvas should practice profound Prajñāpāramitā in this manner of non-discrimination.
Venerable Śāriputra, if Great Bodhisattvas can practice profound Prajñāpāramitā in this way of non-discrimination, they can attain the pure, unsurpassed enlightenment of non-discrimination, and throughout all future ages they will continually benefit all sentient beings.
At that time Śāriputra asked Subhūti:
When Great Bodhisattvas practice profound Prajñāpāramitā, are they practicing something permanent or something impermanent?
Subhūti replied:
When Great Bodhisattvas practice profound Prajñāpāramitā, they practice what is neither permanent nor a permanent dharma; they do not practice a permanent dharma. Why? Venerable Śāriputra, Prajñāpāramitā down to Dānapāramitā are not permanent dharmas; internal emptiness up to the emptiness of the intrinsic nature of emptiness are not permanent dharmas; suchness up to the inconceivable realm are not permanent dharmas; the Noble Truth of suffering up to the Noble Truth of the path are not permanent dharmas; the four Foundations of Mindfulness up to the Noble Eightfold Path are not permanent dharmas; the four Dhyānas, the four Immeasurables, and the four Formless Concentrations are not permanent dharmas; the liberations of Emptiness, Signlessness, and Wishlessness are not permanent dharmas; the eight Liberations up to the ten Totalities are not permanent dharmas; the stage of Great Joy up to the stage of Dharma Cloud are not permanent dharmas; all Dhāraṇī gates and all Samādhi gates are not permanent dharmas; the five kinds of eyes and the six supernatural powers are not permanent dharmas; the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha are not permanent dharmas; great loving-kindness, great compassion, great joy, and great equanimity are not permanent dharmas; the thirty-two marks of a Great Being and the eighty minor characteristics are not permanent dharmas; non-forgetfulness and constant relinquishment are not permanent dharmas; omniscient knowledge, knowledge of the path, and knowledge of all aspects are not permanent dharmas. Why? Because when Great Bodhisattvas practice profound Prajñāpāramitā, they do not even see any impermanent dharma in Prajñāpāramitā up to the knowledge of all aspects that can be grasped, much less any permanent dharma that can be grasped.
Then immeasurable devas of the Desire Realm and the Form Realm all thought:
If any good man or good woman gives rise to the aspiration for unsurpassed enlightenment and practices according to the meanings taught in profound Prajñāpāramitā, then they will not realize ultimate reality nor fall into the attainments of the Śrāvaka or Pratyekabuddha. For this reason such a good man or good woman is truly rare, accomplishing what is difficult to accomplish, and should be honored with reverence.
Knowing the thoughts of the devas, Subhūti immediately said:
That good man or good woman who does not realize ultimate reality and does not fall into the attainments of the Śrāvaka or Pratyekabuddha is not yet truly rare, nor is that yet considered difficult. If Great Bodhisattvas know that all phenomena and all sentient beings are ungraspable, yet still generate the aspiration for unsurpassed enlightenment, don the armor of diligence, and vow to liberate immeasurable, countless sentient beings, leading them into the realm of Nirvāṇa without remainder, then such a Great Bodhisattva is truly rare and accomplishes what is difficult to accomplish.
Devas, you should know that although Great Bodhisattvas understand that sentient beings are ultimately without inherent existence, they nevertheless generate the aspiration for unsurpassed enlightenment, don the armor of diligence, and seek to tame sentient beings just as one might wish to tame empty space. Why? Because space is free from attachment; therefore all sentient beings are likewise free from attachment. Because space is empty, all sentient beings are likewise empty. Because space lacks solidity, all sentient beings likewise lack solidity. Because space possesses nothing, all sentient beings likewise possess nothing. For this reason, such a Great Bodhisattva is truly rare and capable of accomplishing what is difficult.
Devas, you should know that this Great Bodhisattva dons the armor of great vows in order to tame all sentient beings, yet sentient beings are ultimately without inherent existence. It is like someone putting on armor to wage war against empty space. Devas, you should know that this Great Bodhisattva, wearing the armor of great vows, seeks to benefit all sentient beings, yet both the sentient beings and this armor of great vows are ungraspable. Why? Because sentient beings are free from attachment, this armor of great vows is likewise free from attachment; because sentient beings are empty, this armor of great vows is likewise empty; because sentient beings lack solidity, this armor of great vows likewise lacks solidity; because sentient beings possess nothing, this armor of great vows likewise possesses nothing.
Devas, you should know that even the act of this Great Bodhisattva in taming and benefiting sentient beings is itself ungraspable. Why? Because sentient beings are free from attachment; therefore this act of taming and benefiting is likewise free from attachment. Because sentient beings are empty, this act is likewise empty. Because sentient beings lack solidity, this act likewise lacks solidity. Because sentient beings possess nothing, this act likewise possesses nothing.
Devas, you should know that Great Bodhisattvas themselves are also without inherent existence. Why? Because sentient beings are free from attachment, Great Bodhisattvas are likewise free from attachment; because sentient beings are empty, Great Bodhisattvas are likewise empty; because sentient beings lack solidity, Great Bodhisattvas likewise lack solidity. Because sentient beings possess nothing, Great Bodhisattvas likewise possess nothing.
Devas, you should know that if a Great Bodhisattva hears these teachings without confusion, without alarm, without fear, and without anxiety or regret, then you should know that such a Great Bodhisattva is practicing profound Prajñāpāramitā. Why? Because the aggregate of form up to the aggregate of consciousness is free from attachment; therefore sentient beings are likewise free from attachment. Because the eye base up to the mind base is free from attachment, sentient beings are likewise free from attachment. Because visible forms up to mental objects are free from attachment, sentient beings are likewise free from attachment. Because the eye element up to the mind element is free from attachment, sentient beings are likewise free from attachment. Because the form element up to the dharma element is free from attachment, sentient beings are likewise free from attachment. Because the eye-consciousness element up to the mind-consciousness element is free from attachment, sentient beings are likewise free from attachment. Because eye-contact up to mind-contact is free from attachment, sentient beings are likewise free from attachment. Because the feelings conditioned by eye-contact up to the feelings conditioned by mind-contact are free from attachment, sentient beings are likewise free from attachment. Because the earth element up to the consciousness element is free from attachment, sentient beings are likewise free from attachment. Because causes and conditions up to the dominant condition are free from attachment, sentient beings are likewise free from attachment. Because ignorance up to old age and death are free from attachment, sentient beings are likewise free from attachment. Because Dānapāramitā up to Prajñāpāramitā are free from attachment, sentient beings are likewise free from attachment. Because internal emptiness up to the emptiness of the intrinsic nature of emptiness are free from attachment, sentient beings are likewise free from attachment. Because suchness up to the inconceivable realm are free from attachment, sentient beings are likewise free from attachment. Because the Noble Truth of suffering up to the Noble Truth of the path are free from attachment, sentient beings are likewise free from attachment. Because the four Foundations of Mindfulness up to the Noble Eightfold Path are free from attachment, sentient beings are likewise free from attachment. Because the four Dhyānas, the four Immeasurables, and the four Formless Concentrations are free from attachment, sentient beings are likewise free from attachment. Because the liberations of Emptiness, Signlessness, and Wishlessness are free from attachment, sentient beings are likewise free from attachment. Because the eight Liberations up to the ten Totalities are free from attachment, sentient beings are likewise free from attachment. Because the stage of Pure Contemplation up to the stage of the Tathāgata are free from attachment, sentient beings are likewise free from attachment. Because the stage of Great Joy up to the stage of Dharma Cloud are free from attachment, sentient beings are likewise free from attachment. Because all Dhāraṇī gates and all Samādhi gates are free from attachment, sentient beings are likewise free from attachment. Because the five kinds of eyes and the six supernatural powers are free from attachment, sentient beings are likewise free from attachment. Because the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha are free from attachment, sentient beings are likewise free from attachment. Because great loving-kindness, great compassion, great joy, and great equanimity are free from attachment, sentient beings are likewise free from attachment. Because the thirty-two marks of a Great Being and the eighty minor characteristics are free from attachment, sentient beings are likewise free from attachment. Because non-forgetfulness and constant relinquishment are free from attachment, sentient beings are likewise free from attachment. Because omniscient knowledge, knowledge of the path, and knowledge of all aspects are free from attachment, sentient beings are likewise free from attachment. Because the fruit of Stream-entry up to Pratyekabuddha enlightenment are free from attachment, sentient beings are likewise free from attachment. Because all the practices of Great Bodhisattvas and the unsurpassed enlightenment of all Buddhas are free from attachment, sentient beings are likewise free from attachment. Because omniscient wisdom is free from attachment, sentient beings are likewise free from attachment.
Good sons, you should know that because the aggregate of form is free from attachment, the six Pāramitās are likewise free from attachment; and because the aggregate of consciousness is free from attachment, the six Pāramitās are likewise free from attachment. Extending this, because the aggregate of form is free from attachment, omniscient wisdom is likewise free from attachment; and because the aggregate of consciousness is free from attachment, omniscient wisdom is likewise free from attachment.
Devas, you should know that because the eye base is free from attachment, the six Pāramitās are likewise free from attachment; and because the mind base is free from attachment, the six Pāramitās are likewise free from attachment. Extending this, because the eye base is free from attachment, omniscient wisdom is likewise free from attachment; and because the mind base is free from attachment, omniscient wisdom is likewise free from attachment.
Devas, you should know that because visible forms are free from attachment, the six Pāramitās are likewise free from attachment; and because mental objects are free from attachment, the six Pāramitās are likewise free from attachment. Extending this, because visible forms are free from attachment, omniscient wisdom is likewise free from attachment; and because mental objects are free from attachment, omniscient wisdom is likewise free from attachment.
Devas, you should know that because the eye element is free from attachment, the six Pāramitās are likewise free from attachment; and because the mind element is free from attachment, the six Pāramitās are likewise free from attachment. Extending this, because the eye element is free from attachment, omniscient wisdom is likewise free from attachment; and because the mind element is free from attachment, omniscient wisdom is likewise free from attachment.
Devas, you should know that because the form element is free from attachment, the six Pāramitās are likewise free from attachment; and because the dharma element is free from attachment, the six Pāramitās are likewise free from attachment. Extending this, because the form element is free from attachment, omniscient wisdom is likewise free from attachment; and because the dharma element is free from attachment, omniscient wisdom is likewise free from attachment.
Devas, you should know that because the eye-consciousness element is free from attachment, the six Pāramitās are likewise free from attachment; and because the mind-consciousness element is free from attachment, the six Pāramitās are likewise free from attachment. Extending this, because the eye-consciousness element is free from attachment, omniscient wisdom is likewise free from attachment; and because the mind-consciousness element is free from attachment, omniscient wisdom is likewise free from attachment.
Devas, you should know that because eye-contact is free from attachment, the six Pāramitās are likewise free from attachment; and because mind-contact is free from attachment, the six Pāramitās are likewise free from attachment. Extending this, because eye-contact is free from attachment, omniscient wisdom is likewise free from attachment; and because mind-contact is free from attachment, omniscient wisdom is likewise free from attachment.
Devas, you should know that because the feelings conditioned by eye-contact are free from attachment, the six Pāramitās are likewise free from attachment; and because the feelings conditioned by mind-contact are likewise free from attachment, the six Pāramitās are likewise free from attachment. Extending this, because the feelings conditioned by eye-contact are free from attachment, omniscient wisdom is likewise free from attachment; and because the feelings conditioned by mind-contact are free from attachment, omniscient wisdom is likewise free from attachment.
Devas, you should know that because the earth element is free from attachment, the six Pāramitās are likewise free from attachment; and because the consciousness element is free from attachment, Prajñāpāramitā is likewise free from attachment. Extending this, because the earth element is free from attachment, omniscient wisdom is likewise free from attachment; and because the consciousness element is free from attachment, omniscient wisdom is likewise free from attachment.
Devas, you should know that because causes and conditions are free from attachment, the six Pāramitās are likewise free from attachment; and because the dominant condition is free from attachment, the six Pāramitās are likewise free from attachment. Extending this, because causes and conditions are free from attachment, omniscient wisdom is likewise free from attachment; and because the dominant condition is free from attachment, omniscient wisdom is likewise free from attachment.
Devas, you should know that because ignorance is free from attachment, the six Pāramitās are likewise free from attachment; and because old age and death are free from attachment, the six Pāramitās are likewise free from attachment. Extending this, because ignorance is free from attachment, omniscient wisdom is likewise free from attachment; and because old age and death are free from attachment, omniscient wisdom is likewise free from attachment.
Devas, you should know that because Dānapāramitā is free from attachment, internal emptiness up to the emptiness of the intrinsic nature of emptiness are likewise free from attachment; and because Prajñāpāramitā is free from attachment, internal emptiness up to the emptiness of the intrinsic nature of emptiness are likewise free from attachment. Extending this, because Dānapāramitā is free from attachment, omniscient wisdom is likewise free from attachment; and because Prajñāpāramitā is free from attachment, omniscient wisdom is likewise free from attachment.
Son of Heaven, you should know: because the inner emptiness is detached, the six pāramitās are also detached; and because the emptiness of the intrinsic nature of emptiness is detached, the six pāramitās are likewise detached. In the same way, because the inner emptiness is detached, the wisdom of All-Knowing is also detached; and because the emptiness of the intrinsic nature of emptiness is detached, the wisdom of All-Knowing is likewise detached.
Son of Heaven, you should know: because suchness is detached, the six pāramitās are also detached; and because the inconceivable realm is detached, the six pāramitās are likewise detached. In the same way, because suchness is detached, the wisdom of All-Knowing is also detached; and because the inconceivable realm is detached, the wisdom of All-Knowing is likewise detached.
Son of Heaven, you should know: because the Noble Truth of suffering is detached, the six pāramitās are also detached; and because the Noble Truths of origin, cessation, and the path are detached, the six pāramitās are likewise detached. In the same way, because the Noble Truth of suffering is detached, the wisdom of All-Knowing is also detached; and because the Noble Truths of origin, cessation, and the path are detached, the wisdom of All-Knowing is likewise detached.
Son of Heaven, you should know: because the Four Foundations of Mindfulness are detached, the six pāramitās are also detached; and because the Noble Eightfold Path is detached, the six pāramitās are likewise detached. In the same way, because the Four Foundations of Mindfulness are detached, the wisdom of All-Knowing is also detached; and because the Noble Eightfold Path is detached, the wisdom of All-Knowing is likewise detached.
Son of Heaven, you should know: because the Four Dhyānas are detached, the six pāramitās are also detached; and because the Four Immeasurables and the Four Formless Concentrations are detached, the six pāramitās are likewise detached. In the same way, because the Four Dhyānas are detached, the wisdom of All-Knowing is also detached; and because the Four Immeasurables and the Four Formless Concentrations are detached, the wisdom of All-Knowing is likewise detached.
Son of Heaven, you should know: because the liberation gateway of Emptiness is detached, the six pāramitās are also detached; and because the liberation gateways of Signlessness and Wishlessness are detached, the six pāramitās are likewise detached. In the same way, because the liberation gateway of Emptiness is detached, the wisdom of All-Knowing is detached; and because the liberation gateways of Emptiness, Signlessness, and Wishlessness are detached, the wisdom of All-Knowing is likewise detached.
Son of Heaven, you should know: because the Eight Liberations are detached, the six pāramitās are also detached; and because the Ten Totalities are detached, the six pāramitās are likewise detached. In the same way, because the Eight Liberations are detached, the wisdom of All-Knowing is also detached; and because the Ten Totalities are detached, the wisdom of All-Knowing is likewise detached.
Son of Heaven, you should know: because the stage of Pure Contemplation is detached, the six pāramitās are also detached; and because the stage of the Tathāgata is detached, the six pāramitās are likewise detached. In the same way, because the stage of Pure Contemplation is detached, the wisdom of All-Knowing is also detached; and because the stage of the Tathāgata is detached, the wisdom of All-Knowing is likewise detached.
Son of Heaven, you should know: because the stage of Great Joy is detached, the six pāramitās are also detached; and because the stage of Dharma Cloud is detached, the six pāramitās are likewise detached. In the same way, because the stage of Great Joy is detached, the wisdom of All-Knowing is also detached; and because the stage of Dharma Cloud is detached, the wisdom of All-Knowing is likewise detached.
Son of Heaven, you should know: because all dhāraṇī gateways are detached, the six pāramitās are also detached; and because all samādhi gateways are detached, the six pāramitās are likewise detached. In the same way, because all dhāraṇī gateways are detached, the wisdom of All-Knowing is also detached; and because all samādhi gateways are detached, the wisdom of All-Knowing is likewise detached.
Son of Heaven, you should know: because the five kinds of eyes are detached, the six pāramitās are also detached; and because the six supernatural powers are detached, the six pāramitās are likewise detached. In the same way, because the five kinds of eyes are detached, the wisdom of All-Knowing is also detached; and because the six supernatural powers are detached, the wisdom of All-Knowing is likewise detached.
Son of Heaven, you should know: because the ten powers of the Tathāgata are detached, the six pāramitās are also detached; and because the eighteen unique qualities of a Buddha are detached, the six pāramitās are likewise detached. In the same way, because the ten powers of the Tathāgata are detached, the wisdom of All-Knowing is also detached; and because the eighteen unique qualities of a Buddha are detached, the wisdom of All-Knowing is likewise detached.
Son of Heaven, you should know: because great loving-kindness is detached, the six pāramitās are also detached; and because great compassion, great sympathetic joy, and great equanimity are detached, the six pāramitās are likewise detached. In the same way, because great loving-kindness is detached, the wisdom of All-Knowing is also detached; and because great compassion, great sympathetic joy, and great equanimity are detached, the wisdom of All-Knowing is likewise detached.
Son of Heaven, you should know: because the thirty-two marks of a Great Being are detached, the six pāramitās are also detached; and because the eighty minor characteristics are detached, the six pāramitās are likewise detached. In the same way, because the thirty-two marks of a Great Being are detached, the wisdom of All-Knowing is also detached; and because the eighty minor characteristics are detached, the wisdom of All-Knowing is likewise detached.
Son of Heaven, you should know: because the quality of non-forgetfulness is detached, the six pāramitās are also detached; and because the nature of constant relinquishment is detached, the six pāramitās are likewise detached. In the same way, because the quality of non-forgetfulness is detached, the wisdom of All-Knowing is also detached; and because the nature of constant relinquishment is detached, the wisdom of All-Knowing is likewise detached.
Son of Heaven, you should know: because the wisdom of omniscience is detached, the six pāramitās are also detached; and because the knowledge of the paths and the knowledge of all aspects are detached, the six pāramitās are likewise detached. In the same way, because the wisdom of omniscience is detached, omniscient wisdom is also detached; and because the knowledge of the paths and the knowledge of all aspects are detached, the wisdom of All-Knowing is likewise detached.
Son of Heaven, you should know: because the fruit of Stream-Entry is detached, the six pāramitās are also detached; and because Pratyekabuddha enlightenment is detached, the six pāramitās are likewise detached. In the same way, because the fruit of Stream-Entry is detached, the wisdom of All-Knowing is also detached; and because Pratyekabuddha enlightenment is detached, the wisdom of All-Knowing is likewise detached.
Son of Heaven, you should know: because all the practices of the Great Bodhisattvas are detached, the six pāramitās are also detached; and because the Buddha’s unsurpassed perfect enlightenment is detached, the six pāramitās are likewise detached. In the same way, because all the practices of the Great Bodhisattvas are detached, the wisdom of All-Knowing is also detached; and because the Buddha’s unsurpassed perfect enlightenment is detached, the wisdom of All-Knowing is likewise detached.
Son of Heaven, you should know: because the wisdom of All-Knowing is detached, the six pāramitās are also detached. In the same way, because the wisdom of All-Knowing is detached, the unsurpassed perfect enlightenment of all Buddhas is also detached.
Son of Heaven, you should know: if a Great Bodhisattva, upon hearing that all dharmas are detached in this way, does not become alarmed, frightened, anxious, regretful, or bewildered, then you should know that this Great Bodhisattva practices the profound Prajñāpāramitā.
At that time, the World-Honored One said to Subhūti:
“For what reason do the minds of the Great Bodhisattvas not become bewildered regarding the profound Prajñāpāramitā?”
The Venerable Subhūti replied:
“World-Honored One, because all dharmas are without possession, all are detached, all are tranquil, all are without arising or ceasing, and all are without intrinsic characteristics. Therefore, the minds of the Great Bodhisattvas are not bewildered regarding the profound Prajñāpāramitā.
“World-Honored One, it is for such reasons that the minds of the Great Bodhisattvas are not bewildered regarding the profound Prajñāpāramitā. Why? Because for the Great Bodhisattvas, whether bewilderment, one who is bewildered, the place of bewilderment, the time of bewilderment, the person who is bewildered, or the causes and conditions of bewilderment—none of these can be apprehended, for all dharmas cannot be apprehended.
“World-Honored One, if a Great Bodhisattva hears such teachings and the mind is not bewildered, nor alarmed, frightened, anxious, or regretful, then you should know that this Great Bodhisattva practices the profound Prajñāpāramitā. Why? Because this Great Bodhisattva contemplates that all dharmas cannot be apprehended, and thus it is impossible to establish bewilderment, one who is bewildered, the place of bewilderment, the time of bewilderment, the person who is bewildered, or the causes and conditions of bewilderment. Therefore, when Great Bodhisattvas hear such teachings, their minds are not bewildered, nor are they alarmed, frightened, anxious, or regretful.
“World-Honored One, if a Bodhisattva practices the profound Prajñāpāramitā in this way, then Śakra, lord of the gods, Great Brahmā, the lords of the worlds, and others will always pay homage to, honor, make offerings to, and praise that Bodhisattva.”
The Buddha said to Subhūti:
“If a Great Bodhisattva can practice the profound Prajñāpāramitā in this way, not only will Śakra, Great Brahmā, the lords of the worlds, and others always pay homage to, make offerings to, honor, and praise that Bodhisattva, but even more than that: the gods of Radiant Purity, Universal Purity, Great Fruit, the Pure Abodes, as well as devas, nāgas, asuras, and others will together make offerings, pay homage, honor, and praise that Bodhisattva. If that Great Bodhisattva is able to cultivate the profound Prajñāpāramitā in this way, all the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, together with the assemblies of Great Bodhisattvas throughout immeasurable, innumerable, and boundless worlds in the ten directions, will constantly protect and keep that Bodhisattva in mind.
“Subhūti, you should know that when a Great Bodhisattva practices the profound Prajñāpāramitā in this way, generosity through Prajñāpāramitā will quickly become perfected; and likewise, the wisdom of All-Knowing will quickly become perfected.
“Subhūti, you should know that if a Great Bodhisattva practices the profound Prajñāpāramitā in this way, that Bodhisattva will always be protected and remembered by the Buddhas, Bodhisattvas, and the devas, nāgas, asuras, and others in the world, and will swiftly perfect all virtues.
“You should know that this Great Bodhisattva walks the very path trodden by the Buddhas, truly cultivates the practices practiced by the Buddhas, and will soon realize unsurpassed perfect enlightenment. You should know that this Bodhisattva is no different from the World-Honored Buddha.”