THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
Volume 522
Chapter 25: The Immovable View (2)
Furthermore, Subhūti, the mind of that Great Bodhisattva is firmer than diamond. Suppose that all sentient beings throughout the Buddha worlds as numerous as the sands of the Ganges in all ten directions were transformed into Māras. Those Māras would all manifest as evil Māras. Each of these evil Māras would possess immeasurable supernatural powers. Even if they exhausted all their powers, they still could not obstruct that Great Bodhisattva or prevent him from practicing the profound Prajñāpāramitā. Why? Because that Great Bodhisattva has attained the skillful means of Prajñāpāramitā, knowing that all dharmas are ultimately beyond grasping.
Subhūti, you should know that if a Great Bodhisattva accomplishes two qualities, then all evil Māras will be unable to obstruct or prevent that Bodhisattva from practicing the profound Prajñāpāramitā. What are these two? First, contemplating that all dharmas are empty. Second, never abandoning sentient beings.
Subhūti, you should know that if a Great Bodhisattva accomplishes two qualities, then all evil Māras cannot create obstacles, enabling that Bodhisattva to practice the profound Prajñāpāramitā. What are these two? First, whatever is spoken can be carried out. Second, one is constantly protected and remembered by all Buddhas.
Subhūti, you should know that if a Great Bodhisattva is able to practice the profound Prajñāpāramitā in this way, the heavenly beings will constantly come to pay homage, draw near, make offerings, inquire after the Bodhisattva’s well-being, encourage him, and say:
“Excellent, Great Being! If you wish to attain unsurpassed perfect enlightenment, you should diligently abide in Emptiness, Signlessness, and Wishlessness. Why? Good man, by diligently abiding in Emptiness, Signlessness, and Wishlessness, you become a refuge for those who have no refuge, a support for those without support, a place of return for those with nowhere to return, a rescuer for those without help, a destination for those with nowhere to turn, a home for the homeless, a reliance for those without reliance, light for those in darkness, and eyes and ears for the blind and deaf.”
Why? Good man, because abiding in Emptiness, Signlessness, and Wishlessness in this way is precisely abiding in Prajñāpāramitā. If one can abide in the profound Prajñāpāramitā, one will swiftly attain unsurpassed perfect enlightenment.
Subhūti, you should know that if a Great Bodhisattva can abide in the profound Prajñāpāramitā in this way, then all the present Buddhas throughout immeasurable, countless, boundless worlds in the ten directions will naturally rejoice, praise, and extol that Great Bodhisattva’s name and virtues before their great assemblies. This is called abiding in the pure and genuine merit of the profound Prajñāpāramitā.
Subhūti, you should know that just as I now expound the profound Prajñāpāramitā to this great assembly, I naturally rejoice, praise, and extol before this assembly the names and virtues of the Great Bodhisattvas Ratnadhvaja, Śikhin, and the other Great Bodhisattvas who are presently with the Buddha Akṣobhya, cultivating pure conduct while abiding in the profound Prajñāpāramitā. This is abiding in the pure and genuine merit of the profound Prajñāpāramitā. Likewise, all the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones throughout the countless, immeasurable, boundless Buddha worlds in the eastern direction are presently teaching the profound Prajñāpāramitā to their assemblies. There are also Great Bodhisattvas there cultivating pure conduct without ever departing from the Prajñāpāramitā. Those Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones naturally rejoice, praise, and extol the names and virtues of those Great Bodhisattvas before their assemblies. This is the pure and genuine merit of never departing from the profound Prajñāpāramitā. The same is true in the west, south, north, and the four intermediate directions, as well as above and below.
Subhūti, you should know that from the moment Great Bodhisattvas first arouse the aspiration to practice the profound Prajñāpāramitā, they gradually perfect the path to great bodhi, gradually perfect the profound Prajñāpāramitā, until they are about to attain the wisdom of omniscience. At that stage as well, all the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones throughout the boundless, countless, immeasurable Buddha worlds in the ten directions naturally rejoice, praise, and extol the names and virtues of those Great Bodhisattvas before their assemblies. This is the pure and genuine merit of practicing the profound Prajñāpāramitā. Why? Because those Great Bodhisattvas accomplish what is difficult to accomplish, do not allow the seed of Buddhahood to perish, and bring benefit and happiness to all sentient beings.
At that time, Subhūti asked the Buddha:
“World-Honored One, are the Great Bodhisattvas whose names and virtues are naturally rejoiced in, praised, and extolled by the World-Honored Buddha before the great assembly irreversible Bodhisattvas, or are they still subject to regression?”
The Buddha replied to Subhūti:
“There are Great Bodhisattvas abiding in the stage of non-retrogression who practice the profound Prajñāpāramitā, and whose names and virtues are naturally rejoiced in, praised, and extolled by the World-Honored Buddha before the great assembly. There are also Great Bodhisattvas who, although they have not yet received a prediction of Buddhahood, cultivate the skillful means of the Prajñāpāramitā, and they too are naturally rejoiced in, praised, and extolled by all Buddhas before the great assembly.”
Venerable Subhūti asked the Buddha:
“World-Honored One, which Bodhisattvas are being referred to here?”
The Buddha answered Subhūti:
“There are Great Bodhisattvas who study and practice under the Buddha Akṣobhya at all times and in all places, and who have already become established in the stage of non-retrogression. Those Great Bodhisattvas are naturally rejoiced in, praised, and extolled by the World-Honored Buddha before the great assembly for their names and virtues.
“There are also Great Bodhisattvas who study under the Great Bodhisattvas Ratnadhvaja and Śikhin. Although they have not yet received a prediction, they diligently and energetically practice the skillful means of the profound Prajñāpāramitā. They too are naturally rejoiced in, praised, and extolled by the World-Honored Buddha before the great assembly for their names and virtues.
“Furthermore, Subhūti, there are Great Bodhisattvas who practice the profound Prajñāpāramitā. Although they deeply believe in and understand the unborn nature of all dharmas, they have not yet attained the forbearance of the non-arising of dharmas. Although they deeply believe in and understand the profound Prajñāpāramitā, they have not yet attained the forbearance of the non-arising of dharmas. Although they deeply believe in and understand the ultimate emptiness of all dharmas, the quiescent nature of all dharmas, the detached nature of all dharmas, the non-possessive nature of all dharmas, the non-sovereign nature of all dharmas, and the insubstantial nature of all dharmas, they have not yet attained the forbearance of the non-arising of dharmas. Subhūti, these Great Bodhisattvas are likewise naturally rejoiced in, praised, and extolled by all Buddhas before the great assembly for their names and virtues.
“Subhūti, you should know that if a Great Bodhisattva is naturally rejoiced in, praised, and extolled by the World-Honored Buddha before the great assembly for his name and virtues, then that Great Bodhisattva has surpassed the attainments of the Śrāvakas and Pratyekabuddhas and is certain to attain unsurpassed perfect enlightenment.
“Subhūti, you should know that if a Great Bodhisattva practices the skillful means of the profound Prajñāpāramitā and is naturally rejoiced in, praised, and extolled by the World-Honored Buddha before the great assembly for his name and virtues, then that Great Bodhisattva will certainly abide in the stage of non-retrogression. Having become established in that stage, he will swiftly attain unsurpassed perfect enlightenment.
“Furthermore, Subhūti, if a Great Bodhisattva hears all these meanings of the profound Prajñāpāramitā without doubt, confusion, delusion, or bewilderment, and thinks only: ‘As the Buddha has taught concerning the profound Prajñāpāramitā, its principle is necessarily so and free from distortion,’ then through this deep and pure faith in the profound Prajñāpāramitā, that Great Bodhisattva will gradually come to the presence of the Buddha Akṣobhya and the Great Bodhisattvas, hear the entire teaching of the Prajñāpāramitā, and deeply understand its meaning. Having deeply understood it, he will abide in the stage of non-retrogression. Established in that stage, he will swiftly attain unsurpassed perfect enlightenment.
“Subhūti, you should know that if merely hearing the profound Prajñāpāramitā with faith and understanding, without slandering it, already results in the attainment of many supreme wholesome roots, how much more so if one can receive, uphold, recite, master, contemplate it correctly in accordance with suchness, abide in suchness, and diligently cultivate it. Such a Great Bodhisattva will swiftly abide in the stage of non-retrogression, swiftly attain unsurpassed perfect enlightenment, and bring benefit and happiness to all sentient beings until the end of future time.”
At that time, Subhūti said:
“World-Honored One, since the true nature of all dharmas is beyond grasping, how can it be said that Great Bodhisattvas who abide in suchness and diligently cultivate it will swiftly abide in the stage of non-retrogression, swiftly attain unsurpassed perfect enlightenment, and benefit all sentient beings until the end of future time?”
The Buddha said to Subhūti:
“Just as the Buddha’s teaching abides in suchness and the practices of the Great Bodhisattvas thereby swiftly establish them in the stage of non-retrogression, enabling them to attain unsurpassed perfect enlightenment and bring great benefit to sentient beings, so too do Great Bodhisattvas abide in suchness, cultivate the Bodhisattva path, swiftly abide in the stage of non-retrogression, swiftly attain unsurpassed perfect enlightenment, and bring great benefit to sentient beings.”
Venerable Subhūti again asked:
“World-Honored One, the teachings of the Thus Come One are all without inherent existence, and any dharma apart from suchness is ultimately beyond grasping. Then who is it that abides in suchness and practices the Bodhisattva path? Who will abide in the stage of non-retrogression? Who attains unsurpassed perfect enlightenment? Who brings great benefit to sentient beings?
“World-Honored One, if even suchness itself cannot be grasped, how can there be one who abides in suchness, practices the Bodhisattva path, swiftly abides in the stage of non-retrogression, swiftly attains unsurpassed perfect enlightenment, and brings great benefit to sentient beings? If such things truly existed, that would certainly be impossible.”
The Buddha said to Subhūti:
“Indeed, indeed! It is exactly as you have said. The teachings of the Thus Come One are all without inherent existence, and any dharma apart from suchness cannot be grasped. So who abides in suchness and practices the Bodhisattva path? Who will abide in the stage of non-retrogression? Who will attain unsurpassed perfect enlightenment? Who brings great benefit to sentient beings? Subhūti, if even suchness itself cannot be grasped, how can there be one who abides in suchness, practices the Bodhisattva path, swiftly abides in the stage of non-retrogression, swiftly attains unsurpassed perfect enlightenment, and brings great benefit to sentient beings? If such things truly existed, that would certainly be impossible. Why? Whether a Thus Come One appears in the world or does not appear in the world, all dharmas remain just as they are, never departing from suchness, the dharma realm, or the nature of dharmas—in short, even up to the inconceivable realm. There is definitively no one who abides in suchness, practices the Bodhisattva path, swiftly abides in the stage of non-retrogression, swiftly attains unsurpassed perfect enlightenment, and brings great benefit to sentient beings. Why? Because the suchness of all dharmas is unborn, unceasing, and does not abide even for the smallest instant in any graspable way.
“Subhūti, if dharmas are unborn, unceasing, and do not abide even for the slightest instant in any attainable way, then who is there to abide within them and practice the Bodhisattva path? Who will abide in the stage of non-retrogression? Who will attain unsurpassed perfect enlightenment? Who will bring great benefit to sentient beings? In ultimate truth, there is no such thing; it exists only as a conventional designation.”
At that time, Śakra, Lord of the Devas, again addressed the Buddha:
“World-Honored One, this Prajñāpāramitā is so subtle, profound, and difficult to believe and understand. Great Bodhisattvas who practice the profound Prajñāpāramitā, although they know that all dharmas cannot be grasped, still seek unsurpassed enlightenment and wish to bring great benefit to all sentient beings. This is indeed very difficult. Why? Because there is definitely no abiding in suchness, no practice of the Bodhisattva path, no swift abiding in the stage of non-retrogression, no swift attainment of unsurpassed enlightenment, and no bringing of great benefit to sentient beings. Yet when Great Bodhisattvas practicing the profound Prajñāpāramitā contemplate that all dharmas are completely devoid of possession, regarding the profound nature of dharmas, their minds are neither confused, deluded, doubtful, frightened, nor disturbed. Such things are truly rare.”
Subhūti said to Śakra, Lord of the Devas:
“Kauśika, as you have said, Great Bodhisattvas practicing the profound Prajñāpāramitā contemplate that all dharmas are completely without possession, and regarding the profound nature of dharmas, their minds are neither confused, deluded, doubtful, alarmed, fearful, nor disturbed. Such things are indeed very rare.
“Kauśika, Great Bodhisattvas practicing the profound Prajñāpāramitā contemplate that the intrinsic nature of all dharmas is emptiness. Within that emptiness, absolutely nothing is possessed. Then who is confused? Who doubts? Who is frightened? Who is disturbed? Therefore, when Great Bodhisattvas practice the profound Prajñāpāramitā and, regarding the profound intrinsic nature of dharmas, their minds are neither confused, doubtful, frightened, nor disturbed, this is indeed exceedingly rare.”
Śakra said to Subhūti:
“What the Venerable One has spoken is all based upon Emptiness. Therefore, whatever you say encounters no obstruction. It is like shooting an arrow into empty space: whether shot near or far, nothing obstructs it. So too with what the Venerable One says—who could obstruct it?”
Śakra then addressed the Buddha:
“World-Honored One, in speaking thus, praising thus, and affirming thus, am I in accord with the truthful speech and Dharma speech of the Tathāgata, the Worthy One, the Perfectly Enlightened One? Is this a correct affirmation in accordance with the Dharma?”
The Buddha said to Śakra:
“Kauśika, your words, your praise, and your affirmation are indeed in accord with the truthful speech and Dharma speech of the Tathāgata, the Worthy One, the Perfectly Enlightened One. In accordance with the Dharma, you have made no mistaken affirmation.”
Śakra said to the Buddha:
“How extraordinary! World-Honored One, everything the Venerable Subhūti has spoken is based upon Emptiness, Signlessness, Wishlessness; also upon the Four Foundations of Mindfulness up to the Noble Eightfold Path; upon the Four Meditations, the Four Immeasurables, and the Four Formless Concentrations; upon the Eight Liberations up to the Ten Totalities; upon Generosity up to Prajñāpāramitā; upon internal emptiness up to the emptiness of the intrinsic nature of emptiness; upon suchness up to the inconceivable realm; upon the Noble Truths of suffering, origin, cessation, and path; upon the Bodhisattva stages; upon all samādhi gateways and all dhāraṇī gateways; upon the five kinds of eyes and the six supernatural powers; upon the ten powers of the Tathāgata up to the eighteen exclusive qualities of a Buddha; upon great loving-kindness, great compassion, great joy, and great equanimity; upon the thirty-two marks of a Great Being and the eighty secondary characteristics; upon unfailing mindfulness and the constant nature of relinquishment; upon omniscient knowledge, knowledge of the paths, and knowledge of all aspects; upon the practices of Great Bodhisattvas and the unsurpassed enlightenment of the Buddha.”
The World-Honored One said to Śakra:
“Kauśika, the Venerable Subhūti abides in the emptiness of all dharmas and contemplates that even the Perfection of Giving up to the Perfection of Wisdom cannot be grasped, much less that there could be someone practicing the Perfection of Giving up to the Perfection of Wisdom who can be grasped. He contemplates that even the Four Foundations of Mindfulness up to the Noble Eightfold Path cannot be grasped, much less someone practicing them. He contemplates that even the Four Meditations, the Four Immeasurables, and the Four Formless Concentrations cannot be grasped, much less someone cultivating them. He contemplates that even the Eight Liberations up to the Ten Totalities cannot be grasped, much less someone cultivating them. He contemplates that even internal emptiness up to the emptiness of the intrinsic nature of emptiness cannot be grasped, much less someone cultivating these emptinesses. He contemplates that even suchness up to the inconceivable realm cannot be grasped, much less someone abiding therein. He contemplates that even the Noble Truths of suffering, origin, cessation, and path cannot be grasped, much less someone abiding in them. He contemplates that even the liberation gateways of Emptiness, Signlessness, and Wishlessness cannot be grasped, much less someone cultivating them. He contemplates that even the Bodhisattva stages cannot be grasped, much less someone cultivating them. He contemplates that even all dhāraṇī gateways and samādhi gateways cannot be grasped, much less someone cultivating them. He contemplates that even the five kinds of eyes and the six supernatural powers cannot be grasped, much less someone developing them. He contemplates that even the ten powers of the Tathāgata up to the eighteen exclusive qualities of a Buddha cannot be grasped, much less someone producing them. He contemplates that even great loving-kindness, great compassion, great joy, and great equanimity cannot be grasped, much less someone abiding in them. He contemplates that even the thirty-two marks of a Great Being and the eighty secondary characteristics cannot be grasped, much less someone adorning this body with such marks. He contemplates that even unfailing mindfulness and the constant nature of relinquishment cannot be grasped, much less someone developing them. He contemplates that even omniscient knowledge, knowledge of the paths, and knowledge of all aspects cannot be grasped, much less someone attaining them. He contemplates that even all the practices of Great Bodhisattvas cannot be grasped, much less someone practicing them. He contemplates that even the unsurpassed enlightenment of all Buddhas cannot be grasped, much less someone attaining it. He contemplates that even omniscient wisdom cannot be grasped, much less someone attaining it. He contemplates that even the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones cannot be grasped, so how could there be someone who turns the unsurpassed Wheel of Dharma who can be grasped? He contemplates that even the Dharma of non-arising and non-ceasing cannot be grasped, much less someone realizing it. Why? Kauśika, because regarding all dharmas, the Venerable Subhūti abides in non-abiding, abides in peaceful abiding, abides in non-substantial abiding, abides in the ungraspable, abides in Emptiness, abides in Signlessness, and abides in Wishlessness.
“Kauśika, although the Venerable Subhūti abides in all dharmas with such immeasurable excellent abidings, compared with the profound and wondrous abiding of Prajñāpāramitā in which Great Bodhisattvas abide, they do not equal even one hundredth, one thousandth, or even the smallest fraction of it. Why? Kauśika, apart from the abiding of the Buddhas, the profound and wondrous abiding in Prajñāpāramitā of Great Bodhisattvas is supreme, noble, all-encompassing, subtle, marvelous, exalted, and unsurpassed when compared with the abidings of Śrāvakas and Pratyekabuddhas.
“Therefore, Kauśika, Great Bodhisattvas who wish to abide above all sentient beings should abide in the profound and wondrous practice of Prajñāpāramitā. Why? Because by abiding in this abiding, Great Bodhisattvas transcend the attainments of Śrāvakas and Pratyekabuddhas, enter the Bodhisattva’s realization of the true nature free from birth, swiftly perfect all Buddha-dharmas, completely sever the continuous latent tendencies of afflictions, quickly attain omniscient wisdom, become known as Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, and bring complete benefit and happiness to all sentient beings, enabling them to enter the liberating Three Vehicles of gods and humans. At that time, in the assembly there were immeasurable and countless gods of the Thirty-three Heavens who rejoiced greatly and scattered wonderful heavenly flowers as offerings to the Tathāgata and his disciples.
“At that time, eight hundred bhikṣus in the assembly rose from their seats, bowed at the Buddha’s feet, bared their right shoulders, knelt with their right knees on the ground, bowed their heads respectfully with palms joined, gazing at the Buddha without taking their eyes away. Through the Buddha’s spiritual power, each of their palms naturally became filled with exquisite fragrant flowers. Those bhikṣus rejoiced with unprecedented delight. They scattered the flowers as offerings to the Buddha and the Bodhisattvas. Afterward they all made this vow:
‘By the power of these excellent wholesome roots, may we always abide in the profound and wondrous practice of Prajñāpāramitā, which Śrāvakas and Pratyekabuddhas cannot abide in. May we swiftly proceed directly toward unsurpassed enlightenment, transcending the attainments of Śrāvakas and Pratyekabuddhas.’
Then, knowing that these bhikṣus were joyful, pure, and definitely irreversible, the Tathāgata smiled. According to the customary sign of a Buddha, rays of blue, yellow, red, white, pink, purple, azure, green, gold, silver, and crystal light issued forth from between his eyebrows, illuminating the three-thousandfold world-system three times. The light then gradually returned, circled the Buddha three times, and entered through the crown of his head.
Seeing this, Ānanda joyfully rose, bowed to the Buddha, joined his palms, and said:
“World-Honored One, for what reason have you smiled? The smiles of the Buddhas always have a cause. I respectfully ask the Tathāgata to explain it.”
The Buddha said to Ānanda:
“These bhikṣus, in the future, during the Kalpa of Stellar Similes, will all become Buddhas with the same name, Flower-Scattering, endowed with the ten epithets. Their lifespan, their Buddha-lands, and their bhikṣu disciples will all be alike. These Tathāgatas will each live for one thousand years. At the places where they are born, leave home, and attain Buddhahood, whether day or night, there will constantly fall fragrant five-colored heavenly flowers. For this reason I smiled.
“Therefore, Ānanda, Great Bodhisattvas who wish to abide in the supreme abiding should study Prajñāpāramitā. If Great Bodhisattvas wish to abide in the abiding of the Tathāgata, they should study Prajñāpāramitā.
“Ānanda, know that if good men or good women diligently cultivate the profound Prajñāpāramitā, then in previous lives they either passed away from the human realm and were reborn here, or passed away from Tuṣita Heaven and were reborn in the human world. In those former lives, whether among humans or in the heavens, they had already extensively heard the profound Prajñāpāramitā, and therefore in this life they diligently cultivate it.
“Ānanda, know that when the Tathāgata sees good men and good women diligently cultivating the profound Prajñāpāramitā, unattached to life or possessions, such people are certainly Great Bodhisattvas.
“Furthermore, Ānanda, if good men or good women delight in hearing the profound Prajñāpāramitā, and having heard it, uphold it, recite it, master it, diligently cultivate it, reflect upon it correctly, explain it, expound it, transmit it, and instruct good men to abide in the Bodhisattva Vehicle, then know that such people are Great Bodhisattvas who in the past approached the Tathāgata and heard this profound Prajñāpāramitā. Having heard it, they upheld, recited, mastered, diligently cultivated, correctly contemplated, and taught it to others. Therefore, in this life they are able to accomplish these practices.
“Ānanda, know that such good men and good women have planted wholesome roots with immeasurable Buddhas of the past. Therefore, in this life they are able to do these things. They should think: ‘In previous lives I did not hear such profound Prajñāpāramitā from Śrāvakas or Pratyekabuddhas. I certainly heard it from the Buddhas. In previous lives I did not approach, honor, and plant wholesome roots with Śrāvakas or Pratyekabuddhas. I certainly approached, honored, and planted wholesome roots with the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones. Because of these causes and conditions, I am now able to hear this profound Prajñāpāramitā, delight in upholding it, reciting it, mastering it, diligently cultivating it, reflecting upon it correctly, and tirelessly explaining it to sentient beings.’
“Ānanda, know that if good men or good women delight in hearing the profound Prajñāpāramitā, and having heard it, uphold it, recite it, master it, diligently cultivate it, reflect upon it correctly, fully understand the Dharma, its meaning, words, and intent, and practice accordingly, then such good men and good women are presently seeing us, the Tathāgata, the Worthy One, the Perfectly Enlightened One.
“Ānanda, know that if good men or good women hear the meaning of the profound Prajñāpāramitā and deeply believe and understand it, without slandering or obstructing it, then they have already made offerings to immeasurable Buddhas, planted many wholesome roots with the Buddhas, and are also protected by immeasurable spiritual friends.
“Ānanda, know that good men and good women who have planted wholesome roots in the supreme field of merit of the Tathāgata, the Worthy One, the Perfectly Enlightened One, although they are certainly destined to attain the fruit of a Śrāvaka, a Pratyekabuddha, or a Tathāgata, if they wish to attain unsurpassed enlightenment, they must thoroughly comprehend the profound meaning of Prajñāpāramitā without obstruction; practice the Perfection of Giving up to the Perfection of Wisdom; abide in internal emptiness up to the emptiness of the intrinsic nature of emptiness; abide in suchness up to the inconceivable realm; abide in the Noble Truths of suffering, origin, cessation, and path; cultivate the Four Foundations of Mindfulness up to the Noble Eightfold Path; cultivate the Four Meditations, the Four Immeasurables, and the Four Formless Concentrations; cultivate the liberation gateways of Emptiness, Signlessness, and Wishlessness; cultivate the Eight Liberations up to the Ten Totalities; cultivate the Bodhisattva stages; cultivate all dhāraṇī gateways and samādhi gateways; cultivate the five kinds of eyes and the six supernatural powers; cultivate the ten powers of the Tathāgata up to the eighteen exclusive qualities of a Buddha; cultivate great loving-kindness, great compassion, great joy, and great equanimity; cultivate unfailing mindfulness and the constant nature of relinquishment; cultivate omniscient knowledge, knowledge of the paths, and knowledge of all aspects until they are completely perfected.
“Ānanda, know that if a Great Bodhisattva can thoroughly understand the profound meaning of Prajñāpāramitā without obstruction, practice the Perfection of Giving up, and, in brief, perfect everything up to the knowledge of all aspects, yet should fail to attain unsurpassed enlightenment and instead remain at the level of a Śrāvaka or Pratyekabuddha, such a thing is absolutely impossible. Therefore, Great Bodhisattvas who wish to attain unsurpassed enlightenment must fully comprehend the profound meaning of Prajñāpāramitā without obstruction, practicing the Perfection of Giving and, in brief, perfecting everything up to the knowledge of all aspects.
“Therefore, Ānanda, I entrust this profound scripture of Prajñāpāramitā to you. You should uphold it correctly, recite it thoroughly, master it, and never allow it to be forgotten.”
Khánh Hỷ should know that, apart from this profound scripture of Prajñāpāramitā, if one upholds other scriptures that I have taught and happens to forget them, that offense is still light. But if one does not carefully uphold this profound Prajñāpāramitā scripture, even to the point of forgetting a single sentence, that offense is extremely grave.
Khánh Hỷ should know that if, with regard to this profound Prajñāpāramitā scripture, one can carefully retain even a single sentence without forgetting it, one attains immeasurable merit. But if one does not carefully uphold this profound Prajñāpāramitā scripture and forgets even a single sentence, the offense incurred is as great as the measure of the merit just described.
Therefore, Khánh Hỷ, I earnestly entrust this profound Prajñāpāramitā scripture to you. You should uphold it correctly, recite it fluently, contemplate it according to right reason, explain it to others, distinguish and clarify its meaning so that they may uphold it and fully understand the significance of its words.
Khánh Hỷ should know that any good man or good woman who is able to uphold, recite fluently, contemplate correctly, explain to others, distinguish, and instruct them so they fully understand this profound Prajñāpāramitā is thereby preserving and maintaining the supreme enlightenment realized by all Buddhas of the past, present, and future.
Khánh Hỷ should know that if any good man or good woman, with an earnest and pure mind, were presently before Me wishing to offer the finest flower garlands, lamps, and other offerings in reverence, respect, honor, and praise without weariness, then they should instead wholeheartedly listen to, uphold, recite fluently, contemplate correctly, explain to others, distinguish and instruct them so they understand this Prajñāpāramitā, or copy it out, adorn it with many precious objects, and constantly make offerings of the finest flower garlands, lamps, and other offerings, honoring and praising it without ceasing.
Khánh Hỷ should know that if any good man or good woman makes offerings to, reveres, respects, and praises this profound Prajñāpāramitā in such a way, then they have already made offerings to, revered, respected, and praised Me and all the Buddhas of the three times throughout the ten directions.
Khánh Hỷ should know that if any good man or good woman hears this profound Prajñāpāramitā and gives rise to an earnest, pure, reverent, and joyful mind, then they have already given rise to such a mind toward all Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones of the past, present, and future who have attained supreme enlightenment.
Khánh Hỷ, if you cherish Me and do not abandon Me, then you should likewise cherish and never abandon this profound Prajñāpāramitā scripture, not forgetting even a single sentence.
Khánh Hỷ, even if I were to explain the reasons for entrusting this profound Prajñāpāramitā scripture to you for hundreds of thousands of great eons, they would never be exhausted. In brief, just as I have been your Great Teacher, you should know that this profound Prajñāpāramitā is also your Great Teacher. Since you and gods and humans revere and honor Me, you should likewise revere and honor this profound Prajñāpāramitā.
Therefore, Khánh Hỷ, with immeasurable skillful means I entrust this profound Prajñāpāramitā scripture to you. You should uphold it and never let it be forgotten. Before gods, humans, asuras, and the immeasurable great assembly in this world, I now entrust this profound Prajñāpāramitā to you. Uphold it properly and do not let it be forgotten.
Khánh Hỷ, I now tell you truthfully: whoever possesses pure faith and wishes not to abandon the Buddha, the Dharma, the Sangha, or the supreme enlightenment attained by the Buddhas of the three times must certainly never abandon this profound Prajñāpāramitā. This is what we Buddhas transmit and teach to our disciples.
Khánh Hỷ should know that if a good man or good woman delights in hearing this profound Prajñāpāramitā, upholds it, recites it fluently, contemplates it according to right reason, expounds it to others through immeasurable Dharma methods, distinguishes, teaches, explains, establishes it so they understand clearly and diligently cultivate it, then that good man or good woman will quickly attain supreme enlightenment and come close to perfecting omniscient wisdom. Why? Because the supreme enlightenment of all Buddhas and omniscient wisdom arise in dependence upon this profound Prajñāpāramitā.
Khánh Hỷ should know that all Buddhas of the three times attain supreme enlightenment through dependence upon this profound Prajñāpāramitā. Therefore, Khánh Hỷ, if a great Bodhisattva wishes to attain supreme enlightenment, they must diligently cultivate and study this profound Prajñāpāramitā. Why? Because this profound Prajñāpāramitā is the mother of all great Bodhisattvas, giving birth to them.
Khánh Hỷ should know that if a great Bodhisattva diligently practices the six pāramitās, they will quickly attain supreme enlightenment. Therefore, Khánh Hỷ, I entrust these six pāramitās to you. You should uphold them properly and never forget them. Why? Because the six pāramitās are the inexhaustible treasury of the Dharma of the Thus Come One, the Worthy One, the Perfectly Enlightened One, from which all Buddha Dharma arises.
Khánh Hỷ should know that the essential liberating Dharma taught by all World-Honored Buddhas of the three times flows forth from this inexhaustible treasury of the six pāramitās.
Khánh Hỷ should know that all World-Honored Buddhas throughout the ten directions and the three times likewise relied upon this inexhaustible treasury of the six pāramitās, diligently cultivated them, and attained supreme enlightenment.
Khánh Hỷ should know that the Śrāvaka disciples of all World-Honored Buddhas throughout the ten directions and the three times all rely upon this inexhaustible treasury of the six pāramitās, diligently cultivate it, and have entered, are entering, or will enter Nirvāṇa without remainder.
Furthermore, Khánh Hỷ, suppose you teach the Dharma of the Śrāvaka Vehicle to followers of the Śrāvaka Vehicle, and through that Dharma all sentient beings in the three-thousand-great-thousand world attain Arhatship. Even then, this would still not be considered doing what ought to be done for My sake as a disciple of the Buddha. But if you teach even a single sentence of Dharma corresponding to this profound Prajñāpāramitā to followers of the Bodhisattva Vehicle, then you are truly doing what should be done for My sake as a disciple of the Buddha. Regarding this, My joy and approval are even greater than if you had led all sentient beings in the three-thousand-great-thousand world to attain Arhatship.
Furthermore, Khánh Hỷ, suppose that through another person’s teaching, all sentient beings in the three-thousand-great-thousand world simultaneously become human beings and simultaneously attain Arhatship. What do you think? Would the merit produced by the generosity, moral discipline, and cultivation of all those Arhats be great?
Khánh Hỷ replied:
“World-Honored One, it would be immense! Blessed One, it would be immense! Their merit would be immeasurable and boundless.”
The Buddha said to Khánh Hỷ:
If any Śrāvaka teaches Dharma corresponding to the six pāramitās to Bodhisattvas, the merit gained in a single day and night surpasses that of the former.
Khánh Hỷ should know that even if we set aside an entire day and night, leaving only one day; then set aside one day, leaving only half a day; then set aside half a day, leaving only one hour; then set aside one hour, leaving only the time it takes to eat a meal; then set aside the time of a meal, leaving only a brief moment; then set aside that brief moment, leaving only an instant; then set aside that instant, leaving only the snap of a finger—if during that time a Śrāvaka can teach Dharma corresponding to Prajñāpāramitā to a Bodhisattva, the merit gained is still greater than before. Why? Because the merit of this Śrāvaka surpasses the wholesome roots of all Śrāvakas and Pratyekabuddhas.
Furthermore, Khánh Hỷ, if a great Bodhisattva teaches the Dharma of the Śrāvaka Vehicle to followers of the Śrāvaka Vehicle, and through that Dharma all sentient beings in the three-thousand-great-thousand world attain Arhatship and become endowed with every excellent virtue, what do you think? Would that great Bodhisattva obtain great merit through that cause and condition?
Khánh Hỷ replied:
“World-Honored One, very great! Blessed One, very great! That great Bodhisattva would obtain immeasurable and boundless merit.”
The Buddha said to Khánh Hỷ:
If a great Bodhisattva teaches Dharma corresponding to Prajñāpāramitā to good men of the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, and the Supreme Vehicle for a single day and night, the merit gained surpasses the former.
Khánh Hỷ should know that even if we set aside an entire day and night, leaving only one day; then set aside one day, leaving only half a day; then set aside half a day, leaving only one hour; then set aside one hour, leaving only the time of a meal; then set aside the meal time, leaving only a brief moment; then set aside that brief moment, leaving only an instant; then set aside that instant, leaving only the snap of a finger—if that great Bodhisattva teaches Dharma corresponding to Prajñāpāramitā to good men of the three vehicles during that time, the merit obtained surpasses the former by immeasurable and incalculable amounts. Why? Because the gift of Dharma corresponding to the profound Prajñāpāramitā surpasses all gifts of Dharma corresponding to the Śrāvaka and Pratyekabuddha paths and all the wholesome roots of those two vehicles. Why? Because that great Bodhisattva seeks supreme enlightenment for themselves and also demonstrates, teaches, encourages, and praises the Dharma corresponding to the Great Vehicle so that other beings attain irreversible progress toward supreme enlightenment.
Khánh Hỷ should know that such a great Bodhisattva personally cultivates the six pāramitās and also teaches others to cultivate the six pāramitās; in the same way, they personally cultivate omniscient wisdom and teach others to cultivate omniscient wisdom. Thus their wholesome roots continually increase. As for that Bodhisattva regressing from supreme enlightenment, such a thing is impossible.
At that time, surrounded by the fourfold assembly, the World-Honored One praised the profound Prajñāpāramitā and entrusted it to Ānanda for preservation. Then, before the entire assembly of gods, dragons, yakṣas, gandharvas, and others, He displayed His miraculous powers, enabling everyone to behold the Immovable Tathāgata, the Worthy One, the Perfectly Enlightened One, surrounded by a great assembly of Śrāvakas and Bodhisattvas, expounding the sublime Dharma to a vast congregation as numerous as the sea. They also beheld the pure and magnificent adornments of that Buddha land.
The Śrāvaka Saṅgha there were all Arhats. Their defilements had been exhausted; they were free from afflictions, truly liberated, with minds completely liberated and wisdom completely liberated. Like well-trained horses or great dragons, they had accomplished what needed to be done, fulfilled what was to be achieved, laid down all burdens, attained their own benefit, broken all fetters, and attained liberation through right knowledge, abiding in the supreme freedom of mind.
All the Bodhisattva Saṅgha there were renowned for having attained dhāraṇīs and unobstructed eloquence, having accomplished immeasurable excellent virtues.
The Buddha then withdrew His miraculous power, so that the gods, dragons, yakṣas, gandharvas, and the rest of the assembly could no longer see the Immovable Tathāgata, the Worthy One, the Perfectly Enlightened One, nor the Śrāvakas, the great assembly, or the pure and magnificent adornments of that Buddha land. That Buddha’s assembly and its pure adorned land were not objects perceivable by the eyes of beings in this world. Why? Because the Buddha had withdrawn His miraculous power, and thus there were no conditions for seeing such a distant realm.
Then the Buddha said to Ānanda:
“Do you still see the assembly and the land of the Immovable Tathāgata, the Worthy One, the Perfectly Enlightened One?”
Ānanda replied:
“World-Honored One, I no longer see that realm, for it is not an object that the eyes of beings in this world can perceive.”
The Buddha said to Venerable Ānanda:
“The assembly and Buddha-land of that Thus Come One are not realms that the eyes in this world can perceive. You should know that all dharmas are likewise not objects within the eye’s sphere of cognition.
Joyful One, you should know: dharmas do not practice dharmas; dharmas do not see dharmas; dharmas do not know dharmas; dharmas do not realize dharmas.
Joyful One, you should know that the nature of all dharmas cannot be practiced by anyone, cannot be seen by anyone, cannot be known by anyone, cannot be realized by anyone. They neither move nor act. Why? Because all dharmas are without function; both the nature of the grasping subject and the grasped object are transcended. Because all dharmas are inconceivable, both the thinking subject and the object of thought are transcended. All dharmas are like illusions; through the coming together of conditions they appear to exist. Since all dharmas have no creator and no receiver, they falsely appear as though they exist, yet they are not enduring.
Joyful One, you should know that any great Bodhisattva who can practice in this way, see in this way, know in this way, and realize in this way is one who practices Prajñāpāramitā, and yet does not cling to the characteristics of these dharmas.
Joyful One, you should know that when a great Bodhisattva practices in this way, that is studying Prajñāpāramitā.
Joyful One, you should know that if a great Bodhisattva wishes to attain all the Pāramitās and quickly perfect them, reaching the ultimate other shore of all dharmas, then they should study Prajñāpāramitā. Why? Because whoever studies in this way engages in the most supreme, the most honored, the most wondrous, the unsurpassed training, bringing benefit and happiness to all sentient beings. It becomes a refuge and aid for those who have no refuge. All Buddhas, the World-Honored Ones, approve of and praise those who cultivate Prajñāpāramitā.
Joyful One, you should know that great Bodhisattvas who study in this way and abide in this training are able, with their right hand or right foot, to lift a world-system of three thousand great thousand worlds, cast it to another direction, and then return it to its original place, while the sentient beings within it remain completely unaware, unharmed, and unafraid. Why? Because the majestic power and merit of profound Prajñāpāramitā are inconceivable. All Buddhas and Bodhisattvas of the past, present, and future have studied this Prajñāpāramitā and thereby attained unobstructed knowledge and vision regarding the past, present, future, and all unconditioned dharmas.
Therefore, Joyful One, I say that whoever can study this profound Prajñāpāramitā has undertaken the foremost, the supreme, the most honored, the loftiest, the finest, the most wondrous, the highest, and the unsurpassed among all forms of learning.
Joyful One, you should know that anyone who wishes to determine the measure or limits of profound Prajñāpāramitā is like a foolish person trying to determine the measure and limits of space. Why? Because the merit of profound Prajñāpāramitā is immeasurable and without limit.
Joyful One, you should know that I have never said that the supreme merit of profound Prajñāpāramitā, as expressed by names and terms, has measure or limit. Why? Because names, phrases, and letters are measurable dharmas, whereas the supreme merit of profound Prajñāpāramitā is a dharma without limit. Its supreme beneficial merit cannot be measured by names, nor can names be used to calculate its supreme beneficial merit.
At that time, Joyful One addressed the Buddha:
‘World-Honored One, for what reason is profound Prajñāpāramitā said to be immeasurable?’
The Buddha said to Joyful One:
‘Because the nature of profound Prajñāpāramitā is inexhaustible, detached, tranquil, the true limit of reality, and like empty space, it is said to be immeasurable.
Joyful One, you should know that the Buddhas of the three times all studied Prajñāpāramitā, perfected it completely, attained unsurpassed supreme enlightenment, and taught it to sentient beings. Yet this Prajñāpāramitā is never exhausted. Why? Because profound Prajñāpāramitā is like space—boundless and endless. Whoever wishes to exhaust profound Prajñāpāramitā wishes to exhaust the limits of space.
Joyful One, you should know that generosity and the other six Pāramitās, extending all the way to omniscient wisdom, can never be exhausted. They have not been exhausted, are not being exhausted, and will not be exhausted. Why? Because dharmas that are unborn, unceasing, without abiding, and without change—how could they ever be said to come to an end?’
Then, from the mouth of the Thus Come One appeared the mark of the broad and long tongue, covering His entire face. After displaying this sign, He withdrew His tongue into His mouth and said to Joyful One:
‘What do you think? Is there anyone in the world who possesses such a tongue and yet speaks falsehood?’
Joyful One replied:
‘World-Honored One, no!’
The Buddha said to Joyful One:
‘From now on, you should clearly expound this profound Prajñāpāramitā to the fourfold assembly. Distinguish it, explain it, reveal it, present it, and establish it so that they may easily understand.
Joyful One, you should know that within this secret treasury of profound Prajñāpāramitā are extensively taught all the factors of enlightenment and the characteristics of all dharmas. Therefore, all good men seeking the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, or the Unsurpassed Vehicle should rely upon the Dharma gateway of profound Prajñāpāramitā as taught here. They should diligently and earnestly cultivate and study it without giving rise to weariness or discouragement. Whoever constantly practices in this way will quickly realize the meaning they seek.
Furthermore, Joyful One, profound Prajñāpāramitā enables entry into all Dharma gateways, all written language, and all Dhāraṇī gateways. Great Bodhisattvas should diligently and earnestly cultivate all Dhāraṇī gateways. If a great Bodhisattva upholds all such Dhāraṇī gateways, they will quickly attain every form of eloquence and all unobstructed powers of explanation.
Joyful One, you should know that this profound Prajñāpāramitā is the inexhaustible treasury of Dharma of all Buddhas, the World-Honored Ones of the past, future, and present. It preserves all the wondrous Buddhadharma. Therefore, I now explain it clearly and in detail to you. If anyone upholds, recites, thoroughly understands, and contemplates this profound Prajñāpāramitā in accordance with right reasoning, that is equivalent to upholding the unsurpassed enlightenment attained by the Buddhas of the three times.
Joyful One, you should know that I declare this profound Prajñāpāramitā to be the true and steadfast support for those who proceed toward the Bodhi path, and also the great Dhāraṇī of all unsurpassed Buddhadharma. If you are able to uphold the Dhāraṇī of this profound Prajñāpāramitā, then you uphold all Buddhadharma and bring benefit and happiness to all sentient beings.”