THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 554
Chapter 27: FIRMNESS (2)
Subhūti, you should know that if any Great Bodhisattva is able to abide in such profound Prajñāpāramitā, then the Thus-Gone Ones, Worthy Ones, Perfectly Enlightened Ones in the present throughout immeasurable, countless, boundless worlds in the ten directions, surrounded by assemblies of Bhikṣus before and behind, when expounding Prajñāpāramitā, will naturally rejoice among the great assemblies and praise, commend, and extol the name, lineage, appearance, and virtues of this Great Bodhisattva. This is the truly pure merit of abiding in profound Prajñāpāramitā.
Subhūti, you should know that just as I now reside among the great assembly and expound profound Prajñāpāramitā for everyone, naturally rejoicing and praising the Great Bodhisattvas, such as the Great Bodhisattva Jewel Banner and others, as well as the Great Bodhisattvas who, with their names, lineages, appearances, and virtues, abide in profound Prajñāpāramitā, cultivate the pure conduct of Brahma, and dwell in the Buddha-field of Akṣobhya Buddha, this is the truly pure merit of abiding in profound Prajñāpāramitā.
All the Thus-Gone Ones, Worthy Ones, Perfectly Enlightened Ones in the present throughout immeasurable, countless, boundless worlds in the ten directions, when expounding profound Prajñāpāramitā to the great assemblies, also have Great Bodhisattvas there who cultivate the pure conduct of Brahma and do not depart from Prajñāpāramitā. Those Thus-Gone Ones, Worthy Ones, Perfectly Enlightened Ones all naturally rejoice among the assemblies and praise, commend, and extol the names, lineages, appearances, and virtues of those Great Bodhisattvas. This is called the truly pure merit of not departing from profound Prajñāpāramitā.
At that time, Venerable Subhūti said to the Buddha:
“When all the Thus-Gone Ones, Worthy Ones, Perfectly Enlightened Ones expound profound Prajñāpāramitā to the great assemblies, do they all naturally rejoice among the assemblies and praise, commend, and extol the names, lineages, appearances, and virtues of all the Great Bodhisattvas in those assemblies?”
The Buddha said:
“No, Subhūti. It is not so. When the Thus-Gone Ones, Worthy Ones, Perfectly Enlightened Ones expound profound Prajñāpāramitā to the assemblies, they do not all naturally rejoice among the assemblies and praise, commend, and extol the names, lineages, appearances, and virtues of all the Great Bodhisattvas.
Subhūti, you should know that there are Great Bodhisattvas who have already attained non-retrogression with regard to the unsurpassed state of Enlightenment and who further practice the skillful means of profound Prajñāpāramitā. When these Great Bodhisattvas are present, the Thus-Gone Ones, Worthy Ones, Perfectly Enlightened Ones, while expounding profound Prajñāpāramitā to the assemblies, will naturally rejoice among the great assemblies and praise, commend, and extol their names, lineages, appearances, and virtues.”
Venerable Subhūti said to the Buddha:
“Are there any assemblies of Great Bodhisattvas who have not yet attained non-retrogression with regard to the unsurpassed state of Enlightenment, but whom the Thus-Gone Ones, Worthy Ones, Perfectly Enlightened Ones, when expounding profound Prajñāpāramitā to the great assemblies, would naturally rejoice among the assemblies and praise, commend, and extol the names, lineages, appearances, and virtues of those Great Bodhisattvas?”
The Buddha said:
“There are. Namely, there are assemblies of Great Bodhisattvas who, although they have not yet attained non-retrogression with regard to the unsurpassed state of Enlightenment, cultivate and learn the skillful means of Prajñāpāramitā. These Great Bodhisattvas will also receive the Thus-Gone Ones, Worthy Ones, Perfectly Enlightened Ones, when expounding profound Prajñāpāramitā to the assemblies, naturally rejoicing and praising, commending, and extolling their names, lineages, appearances, and virtues among the great assemblies.”
Venerable Subhūti said to the Buddha:
“Who are the Great Bodhisattvas being spoken of here?”
The Buddha said to Subhūti:
“There are assemblies of Great Bodhisattvas who, when following Buddha Akṣobhya, become Bodhisattvas and cultivate according to his cultivation and practice; they practice the skillful means of Prajñāpāramitā. Although these Great Bodhisattvas have not yet attained non-retrogression with regard to the unsurpassed state of Enlightenment, they are praised by the Thus-Gone Ones, Worthy Ones, Perfectly Enlightened Ones, who, when expounding profound Prajñāpāramitā to the assemblies, naturally rejoice and praise, commend, and extol their names, lineages, appearances, and virtues among the assemblies.
Furthermore, there are assemblies of Great Bodhisattvas who follow the Great Bodhisattva Jewel Banner and others in order to cultivate according to their cultivation and practice, practicing the skillful means of Prajñāpāramitā. Although these Great Bodhisattvas have not yet attained non-retrogression with regard to the unsurpassed state of Enlightenment, they are praised by the Thus-Gone Ones, Worthy Ones, Perfectly Enlightened Ones, who, when expounding profound Prajñāpāramitā to the assemblies, naturally rejoice and praise, commend, and extol their names, lineages, appearances, and virtues among the assemblies.
Subhūti, there are Great Bodhisattvas who practice profound Prajñāpāramitā. Regarding the unborn nature of all phenomena, they have great faith and understanding but have not yet realized the patience with regard to the non-arising of phenomena. Although they deeply believe and understand that the nature of all phenomena is completely tranquil and extinct, they have not yet entered the stage of non-retrogression. However, because these Great Bodhisattvas abide in the skillful means of Prajñāpāramitā, they are also praised by the Thus-Gone Ones, Worthy Ones, Perfectly Enlightened Ones, who, when expounding profound Prajñāpāramitā to the assemblies, naturally rejoice and praise, commend, and extol their names, lineages, appearances, and virtues among the great assemblies.
Subhūti, you should know that if any Great Bodhisattva is praised by the Thus-Gone Ones, Worthy Ones, Perfectly Enlightened Ones, who, when expounding profound Prajñāpāramitā to the assemblies, naturally rejoice and praise, commend, and extol that Bodhisattva’s name, lineage, appearance, and virtues among the great assemblies, then that Great Bodhisattva has already surpassed the stages of the Śrāvakas and Pratyekabuddhas and is close to receiving the prediction of non-retrogression regarding the unsurpassed state of Enlightenment. Why? Because this Great Bodhisattva practices the skillful means of Prajñāpāramitā and will certainly abide in the stage of non-retrogression and quickly attain the unsurpassed state of Enlightenment.
Subhūti, if any Great Bodhisattva hears the meaning and intent of profound Prajñāpāramitā being explained, wholeheartedly believes and understands it, without doubt, confusion, or delusion, thinking only: ‘The profound meaning and intent of Prajñāpāramitā, as taught by the Buddha, is certainly not erroneous,’ then this Great Bodhisattva should think:
‘I have certainly wholeheartedly believed and understood the profound meaning and intent of Prajñāpāramitā. Here, or at the place of the Thus-Gone One, Worthy One, Perfectly Enlightened One Akṣobhya, or at the places of the Great Bodhisattvas, if I hear Prajñāpāramitā completely and, regarding its profound meaning and intent, wholeheartedly believe and understand it; after believing and understanding it, diligently cultivate the pure conduct of Brahma, then I will attain the stage of non-retrogression. Having dwelt in this stage, I will quickly realize the unsurpassed state of Enlightenment.’
Subhūti, you should know that if any Great Bodhisattva merely hears such profound Prajñāpāramitā, they will already obtain immeasurable excellent merits and benefits; how much more so if they wholeheartedly believe and understand it, practice according to the teachings, and continuously direct their mindfulness to contemplate its profound meaning and intent. Such a Great Bodhisattva will abide in suchness, approach the wisdom of omniscience, quickly attain the unsurpassed state of Enlightenment, and will expound the essential Dharma teachings to sentient beings.
At that time, Venerable Subhūti said to the Buddha:
“Any phenomenon that is separate from suchness cannot be attained. Then what phenomenon is said to abide in suchness? And who is said to be able to approach the wisdom of omniscience and quickly attain the unsurpassed state of Enlightenment? Who will teach whom, and what fundamental Dharma will be taught?”
The Buddha said to Subhūti:
He asked: “If the Dharma that is separate from true suchness cannot be attained, then what Dharma is said to abide in true suchness? Furthermore, who is the person who is close to Omniscient Wisdom and quickly attains the supreme enlightenment? Who will teach what Dharma for whom?”
“Indeed, indeed, just as you have said! A Dharma that is separate from true suchness absolutely cannot be attained. How then can one speak of a Dharma abiding in true suchness?
“Subhūti, even true suchness cannot be attained; how then could there be a Dharma abiding in true suchness? And how could there be someone who can approach Omniscient Wisdom and quickly attain the supreme enlightenment? And how could there be someone who can teach Dharma for others?
“Subhūti, you should know that true suchness cannot abide in true suchness, because within it there is entirely no one who abides and no act of abiding. True suchness cannot approach Omniscient Wisdom, because within it there is entirely no one who approaches and no act of approaching. True suchness cannot attain the supreme enlightenment, because within it there is entirely no distinction in nature between the one who attains and the attainment. True suchness cannot teach Dharma for others, because within it there is entirely no teacher and no act of teaching. Therefore, following worldly convention, it is said that there are Bodhisattvas who practice the profound Prajñāpāramitā, abide in true suchness, approach Omniscient Wisdom, quickly attain the supreme enlightenment, and proclaim the essential Dharma for sentient beings.”
At that time, Śakra, Lord of the Devas, addressed the Buddha:
“Thus, the Prajñāpāramitā has a meaning that is extremely profound and very difficult to believe and understand. The great Bodhisattvas who practice the profound Prajñāpāramitā, although they know that all phenomena cannot be grasped, still seek the supreme enlightenment and wish to proclaim the essential Dharma for sentient beings—this is an extremely difficult deed. Why? Because there is certainly no Dharma that can abide in true suchness; nor is there any Dharma that can approach Omniscient Wisdom and quickly attain the supreme enlightenment. Nor is there anyone who can proclaim the essential Dharma. Yet these Bodhisattvas hear such teachings and their minds do not sink, do not doubt, do not hesitate, do not become frightened, do not fear, and are not confused. Such deeds are truly rare.”
At that time, Subhūti said to Śakra, Lord of the Devas:
“O Kāśika, as you have said, the assemblies of Bodhisattvas who hear this profound Dharma, whose minds do not sink, do not doubt, do not become frightened, do not fear, and are not confused, while seeking the supreme enlightenment and wishing to proclaim the essential Dharma for sentient beings—such deeds are indeed extremely difficult and truly rare.
“Kāśika, the great Bodhisattvas who practice the profound Prajñāpāramitā contemplate that all phenomena are empty and completely without possession. Then who is there to sink? Who is there to become attached? Who is there to doubt? Who is there to hesitate? Who is there to become frightened? Who is there to fear? Who is there to be confused? Therefore, this is not yet something rare. But because ignorant and deluded sentient beings are unable to penetrate that all phenomena are empty, to seek Bodhi and wish to proclaim skillful means—would this not be extremely difficult?”
Śakra, Lord of the Devas, replied:
“Venerable Subhūti, everything you have said is based upon emptiness; therefore your words are always unobstructed. It is like someone who takes an arrow and shoots it upward into empty space; whether far or near, it encounters no obstruction. The words spoken by the Venerable One are also like this. Whether profound or shallow, all are based upon emptiness. In such a matter, who could dare to create an obstruction?”
At that time, Śakra, Lord of the Devas, addressed the Buddha:
“What Venerable Subhūti and I have discussed accords with the true words and Dharma words of the Tathāgata. Speaking according to Dharma and following Dharma is correct, is it not?”
Then the World-Honored One said to Śakra, Lord of the Devas:
“The discussion between you and Subhūti accords with the true words and Dharma words of the Tathāgata. Speaking according to Dharma and following Dharma is a statement free from delusion. Why? Kāśika, because the Elder Subhūti possesses eloquence and is therefore able to explain that there is nothing that is not based on emptiness. Why? Because the Elder Subhūti observes that all phenomena are completely empty.
“The profound Prajñāpāramitā itself cannot be attained, how much less can there be someone who practices the profound Prajñāpāramitā! The supreme enlightenment of all Buddhas cannot be attained, how much less can there be someone who attains the supreme enlightenment of all Buddhas! Omniscient Wisdom cannot be attained, how much less can there be someone who attains Omniscient Wisdom! True suchness cannot be attained, how much less can there be someone who attains true suchness and becomes a Tathāgata! The nature of non-arising cannot be attained, how much less can there be someone who realizes the nature of non-arising! Bodhi cannot be attained, how much less can there be someone who attains the Buddha’s Bodhi! The ten powers cannot be attained, how much less can there be someone who accomplishes the ten powers! The four fearlessnesses cannot be attained, how much less can there be someone who accomplishes the four fearlessnesses! Phenomena themselves cannot be attained, how much less can there be someone who teaches Dharma!
“Why? Kāśika, because the Elder Subhūti abides in relation to all phenomena in the abiding of separation; in relation to all phenomena, he abides in non-attainment; he contemplates all phenomena as completely empty. Practice, practitioner, and all such things cannot be grasped.
“Kāśika, the Elder Subhūti, abiding in relation to all phenomena in the abiding of separation and the abiding of non-attainment, compared with the wondrous abiding practice of the great Bodhisattva assemblies who have abided in Prajñāpāramitā, is not equal to one hundredth, not equal to one thousandth, not equal to one hundred-thousandth, and not even equal to the smallest fraction of something extremely subtle.
“Why? Kāśika, because the abiding in the wondrous practice of Prajñāpāramitā in which these great Bodhisattva assemblies have abided, apart from the abiding of the Tathāgata, surpasses the abiding of all other Bodhisattvas, Pratyekabuddhas, and Śrāvakas; it is supreme, victorious, honored, exalted, wondrous, extremely wondrous, highest, and without anything higher. Therefore, Kāśika, those great Bodhisattvas who wish, among all sentient beings, to be supreme, victorious, honored, exalted, wondrous, extremely wondrous, highest, and without anything higher among the assemblies, should abide in the wondrous abiding practice of Prajñāpāramitā and must not temporarily abandon it.”
Chapter 28: Scattering Flowers as Offerings
At that time, within the great assembly there were immeasurable and countless groups of gods of the Heaven of the Thirty-Three, filled with joy and delight. Together they brought wondrous heavenly fragrances and flowers and offered them to the Tathāgata and the Bodhisattvas.
At that time, among the assembly there were six thousand bhikṣus who all rose from their seats, bowed at the feet of the Buddha, bared their right shoulders, knelt with their right knees touching the ground, placed their palms together, bowed their heads, and faced the World-Honored One. Through the Buddha’s miraculous power, the palms of each one naturally became filled with wondrous fragrances and flowers.
These bhikṣus were joyful and delighted, having attained something never before experienced. Each one took these flowers and offered them to the Buddha and the Bodhisattvas. After offering the flowers, they all made the vow:
“Through the power of this supreme wholesome root, may we always abide in the wondrous abiding practice of the profound Prajñāpāramitā, so that we may quickly proceed directly toward the supreme enlightenment.”
At that time, the World-Honored One smiled. According to the usual Dharma of all Buddhas, from his face the World-Honored One emitted countless rays of light—blue, yellow, red, white, crimson, purple, lapis, green, gold and silver colors, crystal colors, and so forth—which illuminated the immeasurable and boundless Buddha lands, reaching upward to the Brahmā heavens and downward to the wind wheel. Gradually, the rays returned, circled the Buddha three times clockwise, and entered into the crown of his head.
At that time, Ānanda rose, placed his palms together, bowed to the Buddha, and said:
Honored World-Honored One, due to what causes and conditions does the World-Honored One now smile in this way? Buddhas do not smile without causes and conditions. I respectfully ask the Tathāgata, out of compassion, to teach and clarify.
The Buddha said to Ānanda:
These Bhikṣus, in the future eon called the Star Metaphor Eon, will all attain Buddhahood, sharing the same name and designation: Flower Scattering. They will possess the ten titles, the number of Śrāvaka Sangha disciples will all be equal, and their lifespans will likewise be the same, lasting twenty thousand eons. The teachings spoken by each of those Buddhas will have profound and extensive meaning, circulating and spreading throughout the realms of gods and humans. The True Dharma will remain in the world for twenty thousand eons. The lands of those Buddhas will be vast, adorned, pure and magnificent; beings and material resources will flourish, abundant and joyful. Those Tathāgatas, within their own lands, will lead their disciples to travel throughout villages, cities, towns, provinces, kingdoms, and royal capitals, turning the wheel of the wondrous Dharma, delivering beings among gods and humans, and causing them to attain supreme benefit and happiness. Wherever those World-Honored Ones travel and dwell, during both day and night, beautiful five-colored flowers will constantly rain down. Because of this cause and condition, I smile.
Kātyāyana? Ānanda, if a Great Bodhisattva wishes to abide in the supreme abiding, they must abide in the wondrous practice of Prajñāpāramitā. If a Great Bodhisattva wishes to abide in the Tathāgata’s abiding, they must abide in the wondrous practice of Prajñāpāramitā.
Ānanda, you should know that if a Great Bodhisattva diligently cultivates and studies the profound Prajñāpāramitā, causing it to reach completion, then this Great Bodhisattva, in a previous life, either died from the human realm and was reborn here again, or died from the Tuṣita Heaven and was reborn among humans. Why? Because that Bodhisattva, in a previous life, whether among humans or in the heavens, had already heard the profound Prajñāpāramitā in its entirety; therefore, in this life they constantly diligently cultivate and study the profound Prajñāpāramitā.
Ānanda, you should know that the Tathāgata clearly sees that if a Great Bodhisattva diligently cultivates and studies the profound Prajñāpāramitā, without concern for body, life, or wealth, then they will certainly not regress from the unsurpassed enlightenment.
Ānanda, any sentient being who delights in listening to the profound Prajñāpāramitā, after hearing it, receives and preserves it, reads and recites it, copies it, diligently practices and studies it, correctly contemplates it according to Dharma, expounds it, reveals it, encourages and instructs good men abiding in the Bodhisattva vehicle… should be known as a Great Bodhisattva. In the past, this being had once drawn near to Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, and heard such profound Prajñāpāramitā being taught. Having heard it, they received and preserved it, read and recited it, copied it, diligently practiced and studied it, correctly contemplated it according to Dharma, and also previously explained, revealed, encouraged, and instructed others in the profound Prajñāpāramitā. Therefore, in this life they are able to accomplish such deeds.
Ānanda, you should know that such beings have planted many wholesome roots in the presence of countless Buddhas of the past; therefore, in this life they are always able to accomplish such deeds. Such beings often think:
“In my former lives, I did not merely hear such profound Prajñāpāramitā from Śrāvakas… but certainly heard such profound Prajñāpāramitā from Tathāgatas, Worthy Ones, Perfectly Enlightened Ones. In my former lives, I did not merely draw near to, make offerings to, and plant wholesome roots with Śrāvakas… but certainly drew near to, made offerings to, and planted wholesome roots with Tathāgatas, Worthy Ones, Perfectly Enlightened Ones. Because of these causes and conditions, now when I hear the profound Prajñāpāramitā, I immediately delight in receiving and preserving it, reading and reciting it, diligently and vigorously cultivating it, correctly contemplating it according to Dharma, and explaining it to all sentient beings without ever becoming weary.”
Ānanda, if sentient beings neither become frightened nor fearful, but instead delight in listening to the profound Prajñāpāramitā, and after hearing it receive and preserve it, read and recite it, copy it, diligently cultivate it, and correctly contemplate it according to Dharma; and if they completely understand and accord with the Dharma, meaning, words, and intention, then these sentient beings are precisely approaching our Tathāgatas, Worthy Ones, Perfectly Enlightened Ones.
Ānanda, you should know that if any sentient beings hear teachings of the profound meaning of Prajñāpāramitā as such and wholeheartedly believe and understand them, without slandering, obstructing, or destroying them, then those sentient beings have previously made offerings to countless Buddhas, planted many wholesome roots before those Buddhas, and have also received the protection of countless virtuous companions.
Ānanda, if sentient beings constantly plant wholesome roots in the supreme field of merit of Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, although they will certainly attain the fruits of Śrāvaka, Pratyekabuddha, or Tathāgata, yet to attain unsurpassed enlightenment they must completely penetrate the profound meaning of Prajñāpāramitā without hesitation, diligently cultivate the Bodhisattva practices, and bring them to complete perfection.
Ānanda, you should know that if a Great Bodhisattva can completely penetrate the profound meaning of Prajñāpāramitā without obstruction, diligently cultivate the Bodhisattva practices to complete perfection, then it is impossible that this Great Bodhisattva would fail to attain unsurpassed enlightenment and instead only abide in the positions of Śrāvaka or Pratyekabuddha. Therefore, if Great Bodhisattvas wish to attain unsurpassed enlightenment, they should completely penetrate the profound meaning of Prajñāpāramitā so that no obstruction remains, and diligently cultivate the Bodhisattva practices to complete perfection.
Therefore, Ānanda, I entrust to you the profound Prajñāpāramitā scriptures. You should personally receive, preserve, and read and recite them fluently; do not allow them to be forgotten.
Ānanda, you should know that, apart from these profound Prajñāpāramitā scriptures, if one were to forget other teachings that I have expounded, even if one forgot them, that offense would still be light. But regarding these profound Prajñāpāramitā scriptures, if one fails to properly preserve them, even to the extent of forgetting only one phrase, that offense would be extremely grave.
Ānanda, you should know that if one can properly preserve even a single phrase of these profound Prajñāpāramitā scriptures without forgetting it, the merit obtained is immeasurable. But if one does not properly preserve these profound Prajñāpāramitā scriptures, even if only one phrase is forgotten, the offense incurred is extremely grave and equal in measure to the merit described above.
Therefore, Ānanda, I earnestly entrust this profound Prajñāpāramitā scripture to you. You must personally receive and preserve it, read and recite it until fully understood, correctly contemplate it according to Dharma; explain it, distinguish it, and teach it to all people, causing those who receive it to completely understand its words, meanings, and intentions.
Ānanda, you should know that if a Great Bodhisattva receives, preserves, and completely recites the profound Prajñāpāramitā, correctly contemplates it according to Dharma, and widely teaches it to all people, distinguishing and instructing them so that they understand it, then this Great Bodhisattva is precisely one who preserves, protects, and causes the unsurpassed enlightenment attained by the World-Honored Buddhas of the past, future, and present to flourish.
Ānanda, you should know that if any sentient being gives rise to an earnest and pure mind, and while in my presence wishes to offer the finest flower garlands, lamps, and other offerings, respectfully making offerings, honoring, and praising me without weariness, then they should wholeheartedly listen to, receive and preserve, completely recite, correctly contemplate according to Dharma, widely teach, distinguish, and instruct others in the Prajñāpāramitā, causing them to understand it; or copy it and adorn it with various precious jewels and beautiful ornaments, constantly offering the finest flower garlands and lamps, respectfully making offerings to, honoring, and praising Prajñāpāramitā, and they should not become lazy or abandon it.
Ānanda, you should know that if any Great Bodhisattva respectfully makes offerings to, honors, and praises the profound Prajñāpāramitā, then this is precisely making offerings to, honoring, and praising me and all Buddhas of the ten directions and three times in the present moment.
Ānanda, you should know that if any Great Bodhisattva hears the profound Prajñāpāramitā and gives rise to an earnest and pure mind of reverence and delight, then this is precisely giving rise to an earnest and pure mind of reverence and delight toward attaining the unsurpassed enlightenment of all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones of the past, present, and future.
Ānanda, if you love and cherish me and do not separate from me, then you must also love and cherish the profound Prajñāpāramitā and not separate from it; do not allow even a single phrase to be forgotten.
Ānanda, the causes and conditions for entrusting the profound Prajñāpāramitā scriptures that I have explained cannot be fully described even throughout countless hundreds of thousands of great eons. In summary, just as I am the Great Teacher of you all, you should know that the profound Prajñāpāramitā is also your Great Teacher. You, the gods, humans, Asuras… who respect me should also respect the profound Prajñāpāramitā.
Therefore, Ānanda, using countless skillful means, I entrust the profound Prajñāpāramitā scriptures to you. You should receive and preserve them without forgetting. Now, before the immeasurable assembly of gods, humans, Asuras…, I entrust this profound Prajñāpāramitā to you. You should personally receive and preserve it; do not allow it to be forgotten.
Ānanda, I now sincerely tell you: those who possess pure faith, who wish not to abandon the Buddha, not to abandon the Dharma, not to abandon the Sangha, and who wish not to abandon the unsurpassed enlightenment attained by the Buddhas of the three times, should certainly not abandon the profound Prajñāpāramitā. This is called the Dharma by which all Buddhas encourage and instruct their disciples.
Ānanda, you should know that if any good man or good woman delights in listening to the profound Prajñāpāramitā, receives and preserves it, completely recites it, correctly contemplates it according to Dharma, and uses immeasurable Dharma teachings to widely explain it to others, distinguishing, instructing, presenting, establishing, and causing others to understand it, and diligently practices it, then these good men and good women will quickly attain unsurpassed enlightenment and may swiftly perfect the wisdom of omniscience. Why? Because the omniscient wisdom of the unsurpassed enlightenment of the Buddhas arises by relying upon this profound Prajñāpāramitā.
Ānanda, you should know that all Buddhas of the three times rely upon this profound Prajñāpāramitā and thereby give rise to unsurpassed enlightenment.
Therefore, Khánh Hỷ, if any Great Bodhisattva wishes to attain the unsurpassed Enlightenment, he should diligently and vigorously cultivate and learn such profound Prajñāpāramitā. Why? Because profound Prajñāpāramitā is the mother of all Great Bodhisattvas, giving birth to all Great Bodhisattvas.
Khánh Hỷ, you should know that if any Great Bodhisattva diligently learns the six Pāramitās, he will quickly realize the unsurpassed Enlightenment.
Therefore, Khánh Hỷ, I entrust these six Pāramitās to you. You should personally receive, uphold, and not allow them to be forgotten. Why? Because these six Pāramitās are precisely the inexhaustible treasury of Dharma of all Tathāgatas, Worthy of Offerings, Perfectly Enlightened Ones. All the Buddha-Dharmas arise from this.
Khánh Hỷ, you should know that the essential teachings expounded by all World-Honored Buddhas of the three times all flow forth from the inexhaustible treasury of Dharma of the six Pāramitās.
Khánh Hỷ, you should know that all World-Honored Buddhas of the ten directions and three times rely upon the inexhaustible treasury of Dharma of the six Pāramitās, diligently cultivating and learning them, and thereby attain the unsurpassed Enlightenment.
Khánh Hỷ, you should know that the Śrāvaka disciples of all World-Honored Buddhas of the ten directions and three times, after relying upon the inexhaustible treasury of Dharma of the six Pāramitās and diligently cultivating and learning them, will themselves enter Nirvāṇa without remainder.
Khánh Hỷ, suppose you expounded Śrāvaka teachings for those of the Śrāvaka Vehicle; because of this Dharma, all sentient beings in a trichiliocosm world-system attained the fruit of Arhatship. Even so, you still would not have acted for my sake as a disciple of the Buddha, nor performed what should be done. But if, for those of the Bodhisattva Vehicle, you were to proclaim even a single sentence of Dharma that accords with profound Prajñāpāramitā, then you would immediately be called one who acts for my sake, a disciple of the Buddha, and one who has done what should be done. I greatly rejoice in such an action. You should teach and transform all sentient beings throughout a trichiliocosm world-system, causing them all to attain Arhatship.
Khánh Hỷ, suppose all sentient beings in a trichiliocosm world-system, through the power of another person’s teaching and transformation, simultaneously obtained human bodies and simultaneously attained Arhatship. These Arhats all cultivated meritorious deeds of generosity and morality. What do you think? Would those meritorious deeds be many?
Khánh Hỷ replied:
Very many, World-Honored One! Very many, Well-Gone One! Those meritorious deeds would be immeasurable and boundless.
The Buddha said to Khánh Hỷ:
If there is a Śrāvaka who can expound Dharma that accords with Prajñāpāramitā to Bodhisattvas for one day and one night, the merit obtained would be greater than that of the person mentioned earlier.
Khánh Hỷ, you should know that setting aside the matter of one day and one night, consider only one day. Again setting aside one day, consider only half a day. Again setting aside half a day, consider only one hour. Again setting aside one hour, consider only the time of one meal. Again setting aside the time of one meal, consider only a moment. Again setting aside a moment, consider only a brief instant. Again setting aside a brief instant, consider only the time it takes to snap one’s fingers. If such a Śrāvaka constantly expounds Dharma that accords with Prajñāpāramitā to Bodhisattvas, the merit obtained would be even greater than before. Why? Because the merit obtained by this Śrāvaka surpasses all wholesome roots of Śrāvakas and Pratyekabuddhas.
Furthermore, Khánh Hỷ, if any Great Bodhisattva expounds Dharma to Śrāvakas, and suppose all sentient beings in a trichiliocosm world-system, because of this Dharma, all attain Arhatship and possess all kinds of supreme merit, what do you think? Would the merit attained by this Great Bodhisattva due to such causes and conditions be great?
Khánh Hỷ said:
Very great, World-Honored One! Very great, Well-Gone One! The merit and virtue attained by this Great Bodhisattva would be immeasurable and boundless.
The Buddha said to Khánh Hỷ:
If any Great Bodhisattva expounds Dharma that accords with Prajñāpāramitā to virtuous sons of the Śrāvaka Vehicle, virtuous sons of the Pratyekabuddha Vehicle, or virtuous sons of the Unsurpassed Vehicle, and does so for one day and one night, the merit obtained would be even greater than before.
Khánh Hỷ, you should know that setting aside the matter of one day and one night, consider only one day. Again setting aside one day, consider only half a day. Again setting aside half a day, consider only one hour. Again setting aside one hour, consider only the time of one meal. Again setting aside the time of one meal, consider only a moment. Again setting aside a moment, consider only a brief instant. Again setting aside a brief instant, consider only the time it takes to snap one’s fingers. This Great Bodhisattva constantly expounds Dharma that accords with Prajñāpāramitā to virtuous sons of the three vehicles; the merit and virtue attained would become infinitely and immeasurably greater than before. Why? Because Dharma giving that accords with profound Prajñāpāramitā surpasses all Dharma giving that accords with the Śrāvaka and Pratyekabuddha paths, as well as all the wholesome roots of those of the Two Vehicles. Why? Because these Great Bodhisattvas seek the unsurpassed Enlightenment themselves, and also use Dharma that accords with the Great Vehicle to instruct, encourage, guide, and praise other sentient beings, causing them not to retreat from the unsurpassed Enlightenment.
Khánh Hỷ, you should know that this Great Bodhisattva himself cultivates Generosity Pāramitā up to Prajñāpāramitā, and also teaches others to cultivate Generosity Pāramitā up to Prajñāpāramitā. He himself dwells in emptiness of the internal up to emptiness of the emptiness of inherent nature, and also teaches others to dwell in emptiness of the internal up to emptiness of the emptiness of inherent nature. He himself dwells in suchness up to the inconceivable realm, and also teaches others to dwell in suchness up to the inconceivable realm. He himself dwells in the Noble Truths of suffering, origin, cessation, and path, and also teaches others to dwell in the Noble Truths of suffering, origin, cessation, and path. He himself cultivates the four foundations of mindfulness up to the eightfold Noble Path, and also teaches others to cultivate the four foundations of mindfulness up to the eightfold Noble Path. He himself cultivates the four meditations, the four immeasurables, and the four formless concentrations, and also teaches others to cultivate the four meditations, the four immeasurables, and the four formless concentrations. He himself cultivates the liberation gates of emptiness, signlessness, and wishlessness, and also teaches others to cultivate the liberation gates of emptiness, signlessness, and wishlessness. He himself cultivates the eight liberations up to the ten universal bases, and also teaches others to cultivate the eight liberations up to the ten universal bases. He himself cultivates the stage of Extreme Joy up to the stage of Dharma Cloud, and also teaches others to cultivate the stage of Extreme Joy up to the stage of Dharma Cloud. He himself cultivates all dhāraṇī gateways and all samādhi gateways, and also teaches others to cultivate all dhāraṇī gateways and all samādhi gateways. He himself cultivates the five kinds of eyes and the six supernatural powers, and also teaches others to cultivate the five kinds of eyes and the six supernatural powers. He himself cultivates the ten powers of the Tathāgata up to the eighteen unique Buddha qualities, and also teaches others to cultivate the ten powers of the Tathāgata up to the eighteen unique Buddha qualities. He himself cultivates the thirty-two marks of a Great Being and the eighty excellent characteristics, and also teaches others to cultivate the thirty-two marks of a Great Being and the eighty excellent characteristics. He himself cultivates the quality of not forgetting and the nature of constant equanimity, and also teaches others to cultivate the quality of not forgetting and the nature of constant equanimity. He himself cultivates omniscient wisdom, wisdom of the aspects of the path, and wisdom of all aspects, and also teaches others to cultivate omniscient wisdom, wisdom of the aspects of the path, and wisdom of all aspects. He himself cultivates the practices of a Great Bodhisattva, and also teaches others to cultivate the practices of a Great Bodhisattva. He himself cultivates the unsurpassed Enlightenment, and also teaches others to cultivate the unsurpassed Enlightenment. He himself cultivates the wisdom of omniscience, and also teaches others to cultivate the wisdom of omniscience. Through these causes and conditions, wholesome roots increase and he quickly attains the unsurpassed Enlightenment.
Khánh Hỷ, you should know that this Great Bodhisattva, having accomplished such supreme wholesome roots, and remembering such supreme wholesome roots, if he were to retreat from the unsurpassed Enlightenment, such a thing would certainly be impossible.
At that time, the World-Honored One, surrounded by the four assemblies, praised Prajñāpāramitā and entrusted and instructed Ānanda to receive and uphold it. Having done so, He stood before the great assembly, consisting of the multitude and all devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans and non-humans, and through the power of His supernatural abilities caused the entire assembly to behold the Tathāgata Akṣobhya, Worthy of Offerings, Perfectly Enlightened One, surrounded by assemblies of Śrāvakas and Bodhisattvas, expounding wondrous Dharma to an assembly as vast as the ocean, and caused them to see the majestic purity and adornment of that realm.
The Śrāvaka Saṅgha of that realm were all Arhats, with all outflows exhausted, free from afflictions, truly independent, with wholesome minds completely liberated and wholesome wisdom completely liberated. They were like well-trained excellent horses, and like great dragons. What should be done had been done; what needed to be explained had been explained. They had abandoned all burdens, attained benefit, severed all bonds, knew themselves to be liberated, possessed freely abiding minds, and had reached the ultimate supreme state.
The Bodhisattva Saṅgha of that realm all consisted of those greatly aspiring toward understanding. They had attained dhāraṇīs and unobstructed eloquence, and had accomplished immeasurable, wondrous merits and virtues that were inconceivable and immeasurable.
The Buddha withdrew His supernatural power, causing this assembly of devas, nāgas, yakṣas, gandharvas, and so forth no longer to see the Tathāgata Akṣobhya, Worthy of Offerings, Perfectly Enlightened One, the Śrāvakas and Bodhisattvas there, or the other great assemblies and the majestic, pure adornments of that Buddha realm. The assembly and the pure, adorned Buddha realm there were completely beyond the range of vision attainable by the eye faculty of this world. Why? Because the Buddha had withdrawn His supernatural power, and therefore the distant realm could no longer be seen.
At that time, the Buddha asked Ānanda:
Do you still see the land and assembly of the Tathāgata Akṣobhya?
Ānanda replied:
I no longer see those things, because they are beyond the ability of this eye to reach.
The Buddha said to Venerable Ānanda:
Just as the assembly and land of that Tathāgata are not within the range of the eye faculty of this world, so too should you know that all phenomena are the same. They are not realms that the eye faculty and so forth can reach.
Khánh Hỷ should know, because dharma does not practice dharma, dharma does not see dharma, dharma does not know dharma, and dharma does not realize dharma.
Khánh Hỷ should know, the nature of all dharmas has no one who practices, no one who sees, no one who knows, no one who realizes, no action, and no creation. Why? Because all dharmas completely have no function. The one who grasps and the thing grasped are both like empty space, because their nature is far removed. Because all dharmas cannot be conceived, the person who thinks and the object of thought are both like a person created by transformation, because their nature is far removed. Because all dharmas are without creation and without receiving, like a reflection of light… they are not truly substantial.
Khánh Hỷ should know, if a Great Bodhisattva always cultivates in this way, always sees in this way, always knows in this way, and always realizes in this way, then this is precisely practicing Prajñāpāramitā, and also does not cling to the characteristics of these dharmas.
Khánh Hỷ should know, if a Great Bodhisattva learns in this way, then this is precisely learning Prajñāpāramitā.
Khánh Hỷ should know, if a Great Bodhisattva wishes to quickly attain the complete perfection of all Pāramitās, until reaching the ultimate liberation from all dharmas, then they should learn Prajñāpāramitā. Why? Because one who learns in this way, among all teachings, is the highest, the superior, the honored, the exalted, the wondrous, the most wondrous, the supreme, and without anything above; it benefits and brings peace and happiness to all the world, is a place of refuge, and helps those who have no place of refuge. The Buddhas, the World-Honored Ones, allow and praise those who cultivate and learn Prajñāpāramitā in this way.
Khánh Hỷ should know, after the Buddhas and Bodhisattvas have learned this teaching, abiding in this teaching, they can always use their right finger or right toe to lift up the thousandfold three-thousand great world system, throw it into another direction or return it to its original place, while the sentient beings within it neither know, nor are harmed, nor become afraid. Why? Because the profound, inconceivable merits and majestic power of Prajñāpāramitā are beyond thought. The Buddhas and Bodhisattvas of the past, future, and present who learn this Prajñāpāramitā will, regarding the past, future, present, and all unconditioned dharmas, attain unobstructed knowledge and vision.
Therefore, Khánh Hỷ, I say: Always learn Prajñāpāramitā. Among all learnings, is it the highest, the superior, the honored, the exalted, the wondrous, the most wondrous, the supreme, and without anything above?
Khánh Hỷ should know, if there is someone who wishes to grasp the measure and boundaries of profound Prajñāpāramitā, it is like a foolish person wishing to grasp the measure and boundaries of space. Why? Because the merits of profound Prajñāpāramitā are immeasurable and without boundaries.
Khánh Hỷ should know, I completely do not say that the supreme merits and benefits of profound Prajñāpāramitā have boundaries or measurable limits, like name aggregates… Why? Because names, phrases, and written forms are dharmas that have limits, while the supreme merits and benefits of profound Prajñāpāramitā are dharmas without limits, not something that belongs to names… The merits and supreme benefits of Prajñāpāramitā cannot be measured, nor can they be measured by the merits and supreme benefits of Prajñāpāramitā.
At that time, Khánh Hỷ said to the Buddha:
For what reason did you say that profound Prajñāpāramitā is immeasurable?
The Buddha told Khánh Hỷ:
Prajñāpāramitā has the nature of being inexhaustible, therefore it is said to be immeasurable; its nature is far removed, therefore it is said to be immeasurable; its nature is quiescent, therefore it is said to be immeasurable; it is like Nirvāṇa, therefore it is said to be immeasurable; it is like space, therefore it is said to be immeasurable; it has many merits, therefore it is said to be immeasurable; it has no boundary, therefore it is said to be immeasurable; because it cannot be measured, therefore it is said to be immeasurable.
Khánh Hỷ should know, all Buddhas of the three times learn Prajñāpāramitā, perfect it completely, and attain the highest unsurpassed Enlightenment; for the sake of sentient beings they proclaim and teach it, yet this Prajñāpāramitā always never becomes exhausted. Why? Because profound Prajñāpāramitā is vast like space and cannot be completely exhausted.
Khánh Hỷ should know, a person who wishes to exhaust profound Prajñāpāramitā is the same as wishing to exhaust the boundary of space. Therefore, Khánh Hỷ, profound Prajñāpāramitā is said to be inexhaustible. Because it is inexhaustible, it is said to be immeasurable.
At that time, Thiện Hiện thought: This matter is profound; I should ask the Buddha. Having thought this, he said to the Buddha:
Respectfully, World-Honored One, for what reason does the Tathāgata teach that this profound Prajñāpāramitā is inexhaustible?
The Buddha told Thiện Hiện:
Profound Prajñāpāramitā is like vast and great space; because it cannot be exhausted, it is said to be inexhaustible.
The Venerable Thiện Hiện said to the Buddha:
Respectfully, World-Honored One, how should a Great Bodhisattva arouse Prajñāpāramitā?
The Buddha told Thiện Hiện:
Great Bodhisattvas should contemplate form as inexhaustible in order to arouse Prajñāpāramitā; they should contemplate feeling, perception, formations, and consciousness as inexhaustible in order to arouse Prajñāpāramitā.
They should contemplate the eye faculty as inexhaustible in order to arouse Prajñāpāramitā; they should contemplate the ear, nose, tongue, body, and mind faculties as inexhaustible in order to arouse Prajñāpāramitā.
They should contemplate the form sphere as inexhaustible in order to arouse Prajñāpāramitā; they should contemplate the sound, smell, taste, touch, and dharma spheres as inexhaustible in order to arouse Prajñāpāramitā.
They should contemplate the eye element as inexhaustible in order to arouse Prajñāpāramitā; they should contemplate the ear, nose, tongue, body, and mind elements as inexhaustible in order to arouse Prajñāpāramitā.
They should contemplate the form element as inexhaustible in order to arouse Prajñāpāramitā; they should contemplate the sound, smell, taste, touch, and dharma elements as inexhaustible in order to arouse Prajñāpāramitā.
They should contemplate the eye-consciousness element as inexhaustible in order to arouse Prajñāpāramitā; they should contemplate the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness elements as inexhaustible in order to arouse Prajñāpāramitā.
They should contemplate eye-contact as inexhaustible in order to arouse Prajñāpāramitā; they should contemplate ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact as inexhaustible in order to arouse Prajñāpāramitā.
They should contemplate the feelings arising conditioned by eye-contact as inexhaustible in order to arouse Prajñāpāramitā; they should contemplate the feelings arising conditioned by ear, nose, tongue, body, and mind contact as inexhaustible in order to arouse Prajñāpāramitā.
They should contemplate the earth element as inexhaustible in order to arouse Prajñāpāramitā; they should contemplate the water, fire, wind, space, and consciousness elements as inexhaustible in order to arouse Prajñāpāramitā.
They should contemplate causes and conditions as inexhaustible in order to arouse Prajñāpāramitā; they should contemplate equal uninterrupted conditions, object conditions, and dominant conditions as inexhaustible in order to arouse Prajñāpāramitā.
One should contemplate ignorance as without end, in order to give rise to Prajñāpāramitā; one should contemplate formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, distress, and affliction as without end, in order to give rise to Prajñāpāramitā.
Furthermore, Subhūti, the great Bodhisattvas should contemplate form as endless like empty space, in order to give rise to Prajñāpāramitā; they should contemplate feeling, perception, formations, and consciousness as endless like empty space, in order to give rise to Prajñāpāramitā.
They should contemplate the eye base as endless like empty space, in order to give rise to Prajñāpāramitā; they should contemplate the ear, nose, tongue, body, and mind bases as endless like empty space, in order to give rise to Prajñāpāramitā.
They should contemplate the form realm as endless like empty space, in order to give rise to Prajñāpāramitā; they should contemplate the sound, smell, taste, touch, and dharma realms as endless like empty space, in order to give rise to Prajñāpāramitā.
They should contemplate the eye element as endless like empty space, in order to give rise to Prajñāpāramitā; they should contemplate the ear, nose, tongue, body, and mind elements as endless like empty space, in order to give rise to Prajñāpāramitā.
They should contemplate the form element as endless like empty space, in order to give rise to Prajñāpāramitā; they should contemplate the sound, smell, taste, touch, and dharma elements as endless like empty space, in order to give rise to Prajñāpāramitā.
They should contemplate the eye-consciousness element as endless like empty space, in order to give rise to Prajñāpāramitā; they should contemplate the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness elements as endless like empty space, in order to give rise to Prajñāpāramitā.
They should contemplate eye-contact as endless like empty space, in order to give rise to Prajñāpāramitā; they should contemplate ear, nose, tongue, body, and mind contact as endless like empty space, in order to give rise to Prajñāpāramitā.
They should contemplate all feelings arising conditioned by eye-contact as endless like empty space, in order to give rise to Prajñāpāramitā; they should contemplate all feelings arising conditioned by ear, nose, tongue, body, and mind contact as endless like empty space, in order to give rise to Prajñāpāramitā.
They should contemplate the earth element as endless like empty space, in order to give rise to Prajñāpāramitā; they should contemplate the water, fire, wind, space, and consciousness elements as endless like empty space, in order to give rise to Prajñāpāramitā.
They should contemplate causes and conditions as endless like empty space, in order to give rise to Prajñāpāramitā; they should contemplate the immediately preceding condition, objective condition, and dominant condition as endless like empty space, in order to give rise to Prajñāpāramitā.
They should contemplate ignorance as endless like empty space, in order to give rise to Prajñāpāramitā; they should contemplate formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, distress, and affliction as endless like empty space, in order to give rise to Prajñāpāramitā.
Subhūti, the great Bodhisattvas should practice in this way in order to give rise to Prajñāpāramitā.
Subhūti, you should know that the great Bodhisattvas contemplate dependent origination in this way, being free from the two extremes. The great Bodhisattvas contemplate dependent origination without a middle and without surroundings. This is the wondrous and uncommon contemplation of the assembly of great Bodhisattvas. That is to say, only after sitting upon the wondrous Bodhi throne can one correctly contemplate in this way the profound meaning of dependent origination; just as vast empty space cannot be exhausted, only then can one attain the wisdom of omniscience.
Subhūti, you should know that if any great Bodhisattva, with the mode of practice like endless empty space, practices the profound Prajñāpāramitā and correctly contemplates dependent origination, without falling into the stages of the Śrāvakas or Pratyekabuddhas, then they will swiftly attain the supreme enlightenment.
Subhūti, you should know that if any great Bodhisattvas regress from the supreme enlightenment, it is all because their thoughts do not rely upon such skillful means. When great Bodhisattvas practice the profound Prajñāpāramitā but do not correctly understand, with what endless mode of practice should they give rise to Prajñāpāramitā? With what endless mode of practice should they correctly contemplate dependent origination?
Subhūti, you should know that if great Bodhisattvas regress from the supreme enlightenment, it is all because they have departed from the arising of the skillful means of Prajñāpāramitā.
Subhūti, you should know that if great Bodhisattvas do not regress from the supreme enlightenment, it is entirely because they rely upon the arising of the skillful means of Prajñāpāramitā. This Bodhisattva, relying upon such skillful means, practices the profound Prajñāpāramitā and uses the mode of practice like endless empty space to correctly contemplate dependent origination. Because of this cause and condition, they can swiftly perfect the profound Prajñāpāramitā and swiftly attain the wisdom of omniscience.
Subhūti, you should know that when great Bodhisattvas contemplate dependent origination in this way, they do not see any single dharma that does not arise from causes; they do not see any single dharma whose nature and characteristics are permanent and abiding; they do not see any single dharma that has a creator or an experiencer.
Subhūti, you should know that great Bodhisattvas who practice the profound Prajñāpāramitā, using the mode of practice like endless empty space, correctly contemplate dependent origination in order to give rise to Prajñāpāmitā, cultivate the practices of great Bodhisattvas, and swiftly attain the supreme enlightenment.
Subhūti, you should know that when a great Bodhisattva practices the profound Prajñāpāramitā, uses the mode of practice like endless empty space to give rise to Prajñāpāramitā, and correctly contemplates dependent origination, at that time the great Bodhisattva does not see the form aggregate; does not see the feeling, perception, formations, and consciousness aggregates; does not see the eye base; does not see the ear, nose, tongue, body, and mind bases; does not see the form base; does not see the sound, smell, taste, touch, and dharma bases; does not see the eye element; does not see the ear, nose, tongue, body, and mind elements; does not see the form element; does not see the sound, smell, taste, touch, and dharma elements; does not see the eye-consciousness element; does not see the ear, nose, tongue, body, and mind consciousness elements; does not see eye-contact; does not see ear, nose, tongue, body, and mind contact; does not see the feelings arising conditioned by eye-contact; does not see the feelings arising conditioned by ear, nose, tongue, body, and mind contact; does not see the earth element; does not see the water, fire, wind, space, and consciousness elements; does not see causes and conditions; does not see the immediately preceding condition, objective condition, and dominant condition; does not see ignorance; does not see formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, distress, and affliction; does not see the perfection of giving; does not see purity of morality, patience, diligence, meditative concentration, or Prajñāpāramitā; does not see inner emptiness up to the emptiness of the emptiness of the inherent nature of dharmas; does not see suchness up to the inconceivable realm; does not see the noble truths of suffering, origin, cessation, and path; does not see the four foundations of mindfulness up to the eightfold noble path; does not see the four meditative absorptions, the four immeasurables, or the four formless concentrations; does not see the liberation doors of emptiness, signlessness, and wishlessness; does not see the eight liberations up to the ten universal bases; does not see the stage of pure contemplation up to the stage of the Tathāgata; does not see the stage of supreme joy up to the stage of Dharma Cloud; does not see all dhāraṇī gateways, all samādhi gateways; does not see the five kinds of eyes or the six supernormal powers; does not see the ten powers of the Tathāgata up to the eighteen uncommon qualities of the Buddha; does not see the thirty-two marks of the Great Being or the eighty excellent characteristics; does not see the dharma of non-forgetfulness or the nature of constant equanimity; does not see the wisdom of all-knowing, the wisdom of the path, or the wisdom of all aspects; does not see the fruition of Stream Entry up to Pratyekabuddha enlightenment; does not see all the practices of great Bodhisattvas; does not see the supreme enlightenment of all Buddhas; does not see the wisdom of omniscience; does not see this Buddha world or that Buddha world; does not see any dharma by which this Buddha world or that Buddha world can be seen.
Subhūti, if any great Bodhisattva constantly practices in this way, then this is precisely practicing Prajñāpāramitā.
Subhūti, you should know that when great Bodhisattvas practice the profound Prajñāpāramitā, at that time Māra is greatly sorrowful, as if struck by a poisoned arrow. Just as a person whose parents have died feels sorrow and grief in body and mind, so too is it with Māra.
The venerable Subhūti said to the Buddha:
Reverently, World-Honored One, is it only one evil demon who, seeing the Bodhisattvas practicing the profound Prajñāpāramitā, gives rise to great sorrow and suffering as if struck by a poisoned arrow, or are there many evil demons? Or are all the evil demons throughout the three-thousandfold great world system also like this?
The Buddha told Subhūti:
All the evil demons throughout the three-thousandfold great world system, upon seeing the Bodhisattvas practicing the profound Prajñāpāramitā, all become extremely sorrowful and distressed as if struck by poisoned arrows. Each one is unable to remain peacefully in their own seat. Why is this? Because if a Great Bodhisattva abides in the wondrous abiding practice of the profound Prajñāpāramitā, then beings in the world, devas, humans, asuras, and so forth, even after searching for faults in that person, are completely unable to find any; therefore, they cannot disturb or obstruct that person.
Therefore, Subhūti, if a Great Bodhisattva wishes to realize the unsurpassed supreme enlightenment, they should diligently abide in the wondrous abiding practice of Prajñāpāramitā.
Subhūti, you should know that if a Great Bodhisattva constantly and diligently abides in the wondrous abiding practice of Prajñāpāramitā, they will constantly cultivate to perfection the Pāramitās of Giving, Pure Precepts, Patience, Diligence, Meditative Absorption, and Prajñā.
Subhūti, you should know that if a Great Bodhisattva is able to personally cultivate the skillful means of the profound Prajñāpāramitā, then they can fully and perfectly cultivate all the Pāramitās, and can clearly know difficult circumstances that arise in order to stay away from them.
Subhūti, you should know that if a Great Bodhisattva wishes to personally preserve and protect skillful means, they should practice Prajñāpāramitā and cultivate Prajñāpāramitā.
Subhūti, you should know that if, while a Great Bodhisattva practices Prajñāpāramitā, Prajñāpāramitā itself arises, then at that time all the Buddhas, the World-Honored Ones, who are currently teaching the Dharma in immeasurable and countless worlds, all protect and remember this Bodhisattva. This Great Bodhisattva should think: Those Thus Come, Worthy of Offerings, Perfectly Enlightened Ones also gave rise to the wisdom of All-Knowing from Prajñāpāramitā. After thinking this, this Great Bodhisattva again reflects: Just as those Thus Come, Worthy of Offerings, Perfectly Enlightened Ones have realized the Dharma, I too shall realize it.
Thus, Subhūti, if a Great Bodhisattva practices Prajñāpāramitā, gives rise to Prajñāpāramitā, and reflects in this way, then in the time it takes to snap one’s fingers, the merit produced already surpasses the merit attained by assemblies of Bodhisattvas who have practiced the conduct of giving for as many great kalpas as there are grains of sand in the Ganges River; how much more so if one is able to practice Prajñāpāramitā for one day or half a day, give rise to Prajñāpāramitā, and remember and contemplate the merits of the Buddhas.
Subhūti, you should know that if a Great Bodhisattva spends one day, or even only the time it takes to snap one’s fingers, practicing Prajñāpāramitā, giving rise to Prajñāpāramitā, and remembering and contemplating the merits of the Buddhas, then this Great Bodhisattva will before long abide in the irreversible stage. This Great Bodhisattva will constantly receive the protection and mindfulness of the Thus Come, Worthy of Offerings, Perfectly Enlightened Ones.
Subhūti, you should know that if a Great Bodhisattva is constantly protected and remembered by the Thus Come, Worthy of Offerings, Perfectly Enlightened Ones, then they will certainly realize the unsurpassed supreme enlightenment and will no longer fall into the stages of the Śrāvakas, Pratyekabuddhas, and so forth. This Great Bodhisattva will certainly no longer fall into the evil destinies and will assuredly not be born in the uninterrupted hell realm; they will constantly be born in fortunate realms and will not be far separated from the Buddhas.
Subhūti, you should know that if a Great Bodhisattva practices Prajñāpāramitā, gives rise to Prajñāpāramitā, and remembers and contemplates the merits of the Buddhas, even for the duration of a finger snap, they will already obtain immeasurable and especially excellent merits and benefits; how much more so by practicing Prajñāpāramitā for one day or more, giving rise to Prajñāpāramitā, and remembering and contemplating the merits of the Buddhas. Just as the Great Bodhisattva Fragrant Elephant constantly practices Prajñāpāramitā, gives rise to Prajñāpāramitā, and remembers and contemplates the merits of the Buddhas without ever being separated from them, this Great Bodhisattva dwells in the presence of the Thus Come, Worthy of Offerings, Perfectly Enlightened One Immovable and is practicing the holy conduct.