THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 559
Chapter 8: HELL
Śāriputra addressed the Buddha:
Is such non-deluded rejoicing and dedication of merit all accomplished through the majestic power of Prajñāpāramitā?
The Buddha told Śāriputra:
That is right, that is right!
Śāriputra addressed the Buddha:
World-Honored One, such Prajñāpāramitā constantly shines forth, and therefore should be revered; worldly phenomena cannot defile it. It can dispel darkness, it can bring forth illumination, it can bestow benefit and happiness, and it can take the lead. It serves as the bright eyes for those who are blind and obscured; it serves as a bright lamp and torch for those traveling in darkness; it guides those who have lost their way onto the right path. It reveals that the nature of all phenomena is precisely the wisdom of omniscience; it reveals that all phenomena are unborn and undying. It is the mother of all great bodhisattvas; it can enable all Buddhas to turn the unsurpassed Dharma wheel, complete with the three turnings and twelve aspects. It is the refuge for those without a refuge; it can eliminate all suffering and afflictions of birth and death; it opens, reveals, and teaches all phenomena, taking emptiness as its nature.
I respectfully ask the World-Honored One: How should great bodhisattvas abide in profound Prajñāpāramitā?
The Buddha told Śāriputra:
Great bodhisattvas should abide in Prajñāpāramitā as the Buddha does; they should honor and serve Prajñāpāramitā just as they honor and serve the Buddhas, the World-Honored Ones.
At that time, Śakra, Lord of the Devas, thought: For what reason and due to what causes did Śāriputra ask the Buddha this matter?
Having thought this, he asked Śāriputra:
For what reason and conditions did you ask this?
Śāriputra replied:
Previously, the Buddha, the World-Honored One, told the bodhisattvas: Because of the protection and preservation of profound Prajñāpāramitā, the arising of rejoicing and dedication of merit in accordance with meritorious deeds can quickly attain omniscient wisdom, surpassing the wholesome roots corresponding to the practices of the bodhisattva’s giving, pure morality, patience, diligence, meditative concentration, and wisdom. Therefore, I asked this question.
Kāśika, just as there are hundreds of thousands of people who are congenitally blind, lacking bright eyes to serve as a means of guidance, they cannot even approach the right path, much less reach the distant great city of wealth and happiness. In the same way, the previous five pāramitās are like a multitude of those born blind. Without the bright eyes of Prajñāpāramitā to guide them, the bodhisattva’s right path cannot even be reached, much less can they enter the city of omniscient wisdom.
Kāśika, the five pāramitās beginning with giving must rely on Prajñāpāramitā before they can be called having eyes. Moreover, because they are protected by Prajñāpāramitā, they can be called having reached the other shore.
At that time, Śāriputra addressed the Buddha:
How do bodhisattvas give rise to Prajñāpāramitā?
The Buddha told Śāriputra:
If the bodhisattvas do not give rise to form, feeling, perception, formations, and consciousness; and they also do not perceive form, feeling, perception, formations, and consciousness, then this is giving rise to Prajñāpāramitā.
Śāriputra addressed the Buddha:
If bodhisattvas give rise to Prajñāpāramitā, what dharmas do they accomplish?
The Buddha told Śāriputra:
If bodhisattvas give rise to Prajñāpāramitā, then regarding all phenomena there is completely no accomplishment whatsoever. Because there is no accomplishment, it is called Prajñāpāramitā.
Śakra, Lord of the Devas, addressed the Buddha:
Such Prajñāpāramitā—could it not accomplish omniscient wisdom?
The Buddha told Kāśika:
Such Prajñāpāramitā also cannot accomplish omniscient wisdom. Why? Kāśika, because if there is something to be obtained, if there are conceptual designations, if there is creation or establishment, then it cannot be accomplished.
Śakra, Lord of the Devas, addressed the Buddha:
If that is so, how can it be said that Prajñāpāramitā accomplishes omniscient wisdom?
The Buddha taught:
Kāśika, such Prajñāpāramitā has no accomplishment in relation to the arising of omniscient wisdom; therefore it is called accomplishment.
Śakra, Lord of the Devas, addressed the Buddha:
How extraordinary, World-Honored One! Thus, Prajñāpāramitā does not cause all phenomena to arise or cease, does not cause all phenomena to be accomplished, and the destruction and appearance occurring in the world are in order to carry out the work of benefiting the world.
Subhūti addressed the Buddha:
Those bodhisattvas who give rise to such thoughts have gone far away from profound Prajñāpāramitā.
The Buddha told Subhūti:
That is right, that is right! There is also another cause and condition for going far away from Prajñāpāramitā, namely, giving rise to this thought: “Profound Prajñāpāramitā is empty and without anything possessed.” This is going far away from profound Prajñāpāramitā. Why? Because the bodhisattva’s Prajñāpāramitā is neither empty nor existent, and there is no discrimination.
The venerable Subhūti addressed the Buddha:
World-Honored One, what dharma does the Buddha teach Prajñāpāramitā in order to reveal?
The Buddha told Subhūti:
I teach Prajñāpāramitā in order to reveal form, but not in order to reveal feeling, perception, formations, and consciousness; not in order to reveal the fruit of stream-entry, nor the fruits of once-returning, non-returning, arhatship, or Pratyekabuddha enlightenment.
The venerable Subhūti addressed the Buddha:
World-Honored One, profound Prajñāpāramitā is precisely vast Prajñāpāramitā.
The Buddha told Subhūti:
For what reason do you say that profound Prajñāpāramitā is precisely vast Prajñāpāramitā?
Subhūti replied:
World-Honored One, because profound Prajñāpāramitā does not make form greater, does not make it smaller, does not gather it, and does not disperse it; regarding feeling, perception, formations, and consciousness, it likewise does not make them greater, does not make them smaller, does not gather them, and does not disperse them. Regarding the Buddha’s ten powers, it does not make them stronger or weaker. Regarding omniscient wisdom, it does not make it broader or narrower. If any bodhisattvas give rise to such thoughts, they are not practicing Prajñāpāramitā.
Why? Because such thoughts are not the equal-flowing result of profound Prajñāpāramitā. If profound Prajñāpāramitā gives rise to the thought, “I will liberate countless sentient beings and cause them to enter the realm of Nirvāṇa without remainder,” then this is called a great acquisition. A great acquisition cannot possibly lead to accomplishment.
Why? World-Honored One, because sentient beings are unborn, one should know that Prajñāpāramitā is also unborn. Because sentient beings have no intrinsic nature, are apart from all conditions, inconceivable, indestructible, and without awareness, one should know that Prajñāpāramitā likewise has no intrinsic nature; fully stated, it likewise has no awareness.
World-Honored One, because the power of sentient beings is accumulated, one should know that the power of the Tathāgata is also accumulated.
At that time, Śāriputra addressed the Buddha:
“If the Bodhisattvas can believe and understand the profound Prajñāpāramitā without doubt, suspicion, confusion, or bewilderment, then from where have these Bodhisattvas come to be here? How long have they accumulated practices in order to be able to clearly understand the meaning of this profound Dharma?”
The Buddha taught:
“Śāriputra, these Bodhisattvas have come from other worlds. They have served the Dharma of the Buddhas in those places and have been born here from those Dharma assemblies. Śāriputra, these Bodhisattvas have drawn near to many World-Honored Buddhas, and among them they have previously heard the meaning of this profound Dharma. Through immeasurable, countless great kalpas, they have cultivated and established hundreds of thousands of meritorious practices that are difficult to practice and endure, relying on the power of great vows to be born in this realm. Regarding the profound Prajñāpāramitā, whether seeing or hearing it, they rejoice greatly and think: ‘Now I have seen the Buddha and heard the Buddha teach’; because of this cause and condition, they respectfully believe and accept it.”
At that time, Subhūti addressed the Buddha:
“Can the profound Prajñāpāramitā be seen or heard?”
The Buddha said:
“No, it cannot.”
The venerable Subhūti addressed the Buddha:
“Those Bodhisattvas who constantly diligently cultivate and study the profound Prajñāpāramitā—how long have those Bodhisattvas accumulated practices?”
The Buddha said:
“Subhūti, this should be distinguished carefully. There are Bodhisattvas who, from the time they first generate the aspiration for enlightenment, encounter pure and true spiritual friends who seek ways to assist them, and they are then able to cultivate and study the profound Prajñāpāramitā and believe and understand this profound Dharma gate.
There are also Bodhisattvas who, although they have encountered many hundreds of thousands of Buddhas and, in the presence of those Buddhas, diligently cultivated the pure practices, nevertheless use means based on grasping at something to attain; therefore, they are unable to cultivate and study the profound Prajñāpāramitā. When they hear the teaching of the profound Prajñāpāramitā, they do not believe or understand it and immediately leave.”
“Subhūti, you should know that these Bodhisattvas, in the presence of past Buddhas, heard the teaching of Prajñāpāramitā but had no mind of reverent faith, abandoned the assembly, and left. Therefore, now when they hear the Prajñāpāramitā, they likewise have no mind of reverent faith and leave again. Such people are not in harmony with the Prajñāpāramitā, either physically or mentally. Because they are not in harmony, the things they create increase in the direction of unwholesome karma. Because of this karma, when they hear the profound Prajñāpāramitā, they slander it, become weary of it, and abandon it.”
“Subhūti, you should know that any Bodhisattvas who slander, become weary of, or cast aside the profound Prajñāpāramitā should be understood as slandering, becoming weary of, and casting aside the wisdom of omniscience. Whoever slanders, becomes weary of, and casts aside the wisdom of omniscience is precisely slandering, becoming weary of, and casting aside the Buddhas of the three times.”
“Because of this cause and condition, the offense of harming the true Dharma increases and is formed. Because of this offense, one must undergo many lives enduring extremely severe suffering. That is, because this person has created a very grave offense, they will fall into the great hells for hundreds of thousands of years, cycling back and forth between this realm and other realms, enduring extremely severe suffering and unable to escape.
When the kalpa of fire, water, and wind arises in this realm, they are moved to the great hells in other realms. When the kalpa of fire, water, and wind arises in other realms, they are moved back again to the great hells of this realm. Thus they revolve continuously, undergoing unbearable suffering in the great hells for countless kalpas.”
“The power of the karma of this person who harmed the Dharma gradually weakens, and therefore they leave the hell realms and must fall into the realm of animals. Again, moving between this realm and other realms as before, they cycle through many kalpas enduring intense suffering.”
“The offense of harming the Dharma committed by that person gradually becomes thinner in power. If they escape the animal realm, they also fall into the realm of hungry ghosts; moving repeatedly between this realm and other realms, they endure extremely severe suffering throughout immeasurable kalpas.”
“The remaining power of the karma of harming the Dharma by that person is nearly exhausted. If they escape the realm of hungry ghosts and are born among humans, they still experience all kinds of human suffering, such as poverty, low status, ignorance, illness, ugliness, and so forth. They cannot even hear the names of the Buddha, Dharma, and Saṅgha, much less diligently cultivate wholesome actions. Because of the evil karma of harming the true Dharma, they must fully undergo such various painful results.”
At that time, Śāriputra addressed the Buddha:
“World-Honored One, is the karma of harming the true Dharma the same as the five acts of immediate retribution? Are these two evil karmas the same?”
The Buddha told Śāriputra:
“Do not consider this karma to be the same as the five acts of immediate retribution. Why? Because although the karma of the five acts of immediate retribution receives extremely heavy suffering, it cannot be compared in the slightest with the karma of slandering the true Dharma.”
“That is, when that person hears the teaching of the profound Prajñāpāramitā, they slander and oppose it, saying: ‘This Prajñāpāramitā is not the true words spoken by the Buddha; it should not be practiced or studied; it is not Dharma, it is not discipline, and it is not the teaching of the Great Teacher.’ Because of this cause and condition, the offense of that person is extremely grave and cannot be compared with the karma of the five acts of immediate retribution.”
“Śāriputra, this person who harms the Dharma slanders the true Dharma themselves and also teaches others to slander it. They destroy themselves and also cause others to be destroyed. They drink poison themselves and also tell others to drink it. They themselves lose the bliss of rebirth in heavenly realms and liberation, and they also cause others to lose it. They lead themselves toward the fiery hells and also lead others there. They themselves sink into the ocean of suffering and also cause others to sink. They themselves fail to believe and understand the profound Prajñāpāramitā and also teach others not to believe and understand it, causing them to become confused and inverted.”
“Śāriputra, I would not even wish for those who harm the true Dharma to hear the name of Prajñāpāramitā, much less would I teach it to them.”
“Śāriputra, I do not even allow virtuous sons dwelling in the Bodhisattva vehicle to see or associate with those who harm the true Dharma, much less live together with them.”
“Śāriputra, I do not even allow those who harm the true Dharma to wear the kāṣāya robe; how could they receive offerings? Why? Śāriputra, because those who harm the true Dharma fall into a dark and defiled existence, like rotten excrement, like a filthy snail, like a person afflicted with leprosy—extremely disgusting and repulsive. Those who trust and follow the words of those who harm the true Dharma also suffer great hardship as previously described.”
Śāriputra addressed the Buddha:
“For what reason does the World-Honored One not say how many bodies those who harm the true Dharma will still undergo in evil realms in future lives?”
The Buddha told Śāriputra:
“Enough, there is no need to speak of the number of bodies they will have in those realms. I fear that if those who harm the true Dharma hear it, they will be terrified and their minds will become sorrowful as if struck by a poisoned arrow; their bodies will gradually wither like seedlings whose roots have been cut. If that person hears this matter, they may vomit hot blood, their body and life may perish, or they may suffer great agony near death. Therefore, I do not speak of the number of bodies they will have in those realms.”
Śāriputra said:
“I humbly request that the World-Honored One explain it, so that it may serve as a clear warning for beings in future generations.”
The Buddha told Śāriputra:
“I have already said that such a person will endure suffering for many kalpas. This is sufficient as a very clear warning for people in future generations. In future times, if any virtuous sons hear the karmic retribution I have previously described for harming the true Dharma, they would rather abandon their own bodies and lives than ever slander the true Dharma, so that they will not have to suffer for a long time in future generations.”
At that time, Subhūti addressed the Buddha:
“Are there virtuous sons who are intelligent and therefore carefully guard their bodily, verbal, and mental karma? Would other people not also have to endure long suffering in evil paths because of the karma of evil speech?”
The Buddha taught Subhūti:
“That is right, that is right! In my true Dharma and Vinaya, there will be some foolish people who leave home and become monastics. Although they honor me as their Great Teacher, they slander and oppose the profound Prajñāpāramitā that I have taught.”
“Subhūti, you should know that if a person slanders the profound Prajñāpāramitā, then they are slandering unsurpassed Bodhi. If a person slanders unsurpassed Bodhi, then they are slandering the Buddhas of the three times. A person who slanders the Buddhas of the three times is slandering the wisdom of omniscience.”
Whoever slanders the wisdom of Omniscience is in fact slandering the Dharma. Whoever slanders the Dharma is in fact slandering the Sangha. If one slanders the Sangha, one creates immeasurable karmic offenses. Whoever creates immeasurable karmic offenses will endure boundless painful retribution that clings to them.
The Venerable Subhūti addressed the Buddha:
“What causes and conditions lead that foolish person to slander and oppose the profound Prajñāpāramitā?”
The Buddha said to Subhūti:
“There are two causes and conditions: first, being deluded by evil Māras; second, being unable to believe in and understand the profound Dharma.
“Furthermore, Subhūti, there are also four causes and conditions by which foolish people slander and oppose the profound Prajñāpāramitā:
Being deceived by evil companions.
Being unable to diligently cultivate wholesome teachings.
Harboring an evil mind and delighting in finding fault with others.
Being jealous, praising oneself while disparaging others.
“Because of such causes and conditions, those foolish people slander and oppose the profound Prajñāpāramitā, giving rise to boundless, extremely grave evil karma.”
Subhūti addressed the Buddha:
“World-Honored One, because those foolish people are not diligent and earnest, it is truly difficult for them to believe in and understand the profound Prajñāpāramitā taught by the Buddha.”
The Buddha said to Subhūti:
“Indeed, indeed!”
The Venerable Subhūti addressed the Buddha:
“World-Honored One, why is the Prajñāpāramitā so profound and so difficult to believe in and understand?”
The Buddha said to Subhūti:
“Form is neither bound nor liberated. Why? Because form takes emptiness as its intrinsic nature. Feeling, perception, mental formations, and consciousness are neither bound nor liberated. Why? Because feeling, perception, mental formations, and consciousness all take emptiness as their intrinsic nature.
“Subhūti, the beginning, middle, and end of form are neither bound nor liberated. Why? Because the beginning, middle, and end of form all take emptiness as their intrinsic nature. The beginning, middle, and end of feeling, perception, mental formations, and consciousness are neither bound nor liberated. Why? Because the beginning, middle, and end of feeling, perception, mental formations, and consciousness all take emptiness as their intrinsic nature.”
The Venerable Subhūti addressed the Buddha:
“The profound Prajñāpāramitā is very difficult for those who are not diligent to believe in and understand.”
The Buddha said to Subhūti:
“Indeed, indeed! Why? Because the purity of form is precisely the purity of its result. Since form is pure, its result is also pure. The purity of feeling, perception, mental formations, and consciousness is precisely the purity of their result. Since feeling, perception, mental formations, and consciousness are pure, their result is also pure.
“Subhūti, the purity of form is precisely the purity of Omniscient Wisdom. Since Omniscient Wisdom is pure, form is also pure. The purity of form and the purity of Omniscient Wisdom have, from beginningless time until now, been neither two nor different, neither annihilated nor subject to decay.
“The purity of feeling, perception, mental formations, and consciousness is precisely the purity of Omniscient Wisdom. Since Omniscient Wisdom is pure, feeling, perception, mental formations, and consciousness are also pure. The purity of feeling, perception, mental formations, and consciousness and the purity of Omniscient Wisdom have, from beginningless time until now, been neither two nor different, neither annihilated nor subject to decay.”
Chapter 9: PURITY
At that time, Śāriputra addressed the Buddha:
Venerable World-Honored One, such purity is extremely profound. The Buddha said:
“Indeed, because it is utterly pure!”
Śāriputra said:
“Such purity is great light.”
The Buddha said:
“Indeed, because it is utterly pure!”
Śāriputra said:
“Such purity is non-attainment and non-realization.”
The Buddha said:
“Indeed, because it is utterly pure!”
Śāriputra said:
“Such purity has no arising.”
The Buddha said:
“Indeed, because it is utterly pure!”
Śāriputra said:
“Such purity is not born in the three realms.”
The Buddha said:
“Indeed, because it is utterly pure!”
Śāriputra said:
“Such purity neither understands nor knows.”
The Buddha said:
“Indeed, because it is utterly pure!”
Śāriputra said:
“Such purity does not know form; nor does it know feeling, perception, volitional formations, or consciousness.”
The Buddha said:
“Indeed, because it is utterly pure!”
Śāriputra said:
“World-Honored One, the profound Prajñāpāramitā is supremely pure, neither harming nor benefiting omniscient wisdom.”
The Buddha said:
“Indeed, because it is utterly pure!”
Śāriputra said:
“World-Honored One, the profound Prajñāpāramitā is supremely pure, neither grasping nor abandoning any dharma.”
The Buddha said:
“Indeed, because it is utterly pure!”
Then Subhūti addressed the Buddha:
“Since the self is pure, form, feeling, perception, volitional formations, and consciousness are also pure.”
The Buddha said:
“Exactly so! Because they are completely pure.”
Subhūti said:
“Since the self is pure, the fruit is also pure.”
The Buddha said:
“Exactly so! Because they are completely pure.”
Subhūti said:
“Since the self is pure, omniscient wisdom is also pure.”
The Buddha said:
“Exactly so! Because they are completely pure.”
Subhūti said:
“Since the self is pure, there is non-attainment and non-realization.”
The Buddha said:
“Exactly so! Because they are completely pure.”
Subhūti said:
“Since the self is boundless, form, feeling, perception, volitional formations, and consciousness are also boundless.”
The Buddha said:
“Exactly so! Because they are completely pure.”
Subhūti said:
“If bodhisattvas always understand in this way, that is Prajñāpāramitā.”
The Buddha said:
“Exactly so! Because they are completely pure.”
Subhūti said:
“Such Prajñāpāramitā is neither this shore, nor the other shore, nor the middle.”
The Buddha said:
“Exactly so. Because it is completely pure.”
Subhūti said:
“If bodhisattvas give rise to such conceptions, they distance themselves from Prajñāpāramitā.”
The Buddha said:
“Excellent, excellent! Subhūti, these bodhisattvas cling to names and cling to appearances.”
The Venerable Subhūti addressed the Buddha:
“Wonderful indeed, World-Honored One! You skillfully instruct the bodhisattvas by thoroughly explaining and distinguishing the characteristics of attachment with respect to the profound Prajñāpāramitā.”
At that time, Śāriputra asked Subhūti:
“How do bodhisattvas develop attachment to the profound Prajñāpāramitā?”
Subhūti replied:
“If bodhisattvas say that the meaning of form is emptiness, that is called attachment. If they say that the meaning of feeling, perception, volitional formations, and consciousness is emptiness, that is called attachment. If they say that the dharmas of the three times are indeed the dharmas of the three times, that is called attachment. Likewise, when bodhisattvas, from the moment they first generate the aspiration, produce immeasurable merit, that too is called attachment.”
Then Śakra, Lord of the Devas, asked Subhūti:
“For what reason is this called attachment?”
Subhūti replied:
“Because one clings to the existence of mind and believes that this attached mind can be dedicated toward attaining the supreme enlightenment, it is called attachment.
Kāśika, the intrinsic nature of mind is emptiness; therefore it cannot be dedicated. If bodhisattvas wish to teach others to dedicate themselves toward great bodhi, they should guide, encourage, lead, praise, inspire, and congratulate them according to ultimate reality, harming neither themselves nor others. All Buddhas, the World-Honored Ones, approve this because it is free from all discriminating attachment.”
Then the World-Honored One praised Subhūti:
“Excellent, excellent! You are able to explain and distinguish the characteristics of attachment for the bodhisattvas, enabling them to understand clearly and abandon them. There are also other extremely subtle forms of attachment. I shall explain them to you. Listen carefully.”
Subhūti addressed the Buddha:
“World-Honored One, I respectfully ask you to teach.”
The Buddha said to Subhūti:
“If any good man who abides in the Bodhisattva Vehicle, in the presence of the Buddhas, clings to the appearance of recollection, then whatever appearance he clings to is called attachment. If, regarding the undefiled dharmas of the Buddhas, the World-Honored Ones of the three times, one generates abundant joy and rejoices, and then dedicates those roots of goodness to sentient beings, this too is called attachment. This is because the true nature of all dharmas does not encompass the three times, cannot be grasped through appearances, cannot depend upon conditions, and has no seeing, hearing, understanding, or knowing. Therefore it cannot be dedicated toward the attainment of supreme enlightenment.”
Then Subhūti addressed the Buddha:
“World-Honored One, the true nature of all dharmas is exceedingly profound.”
The Buddha said:
“Exactly so, because its intrinsic nature is free from all attachment.”
Subhūti said:
“World-Honored One, such Prajñāpāramitā should be reverently honored.”
The Buddha said:
“Exactly so, because the nature of dharmas is neither fabricated nor cognized.”
Subhūti said:
“World-Honored One, is the intrinsic nature of all dharmas truly without fabrication and without cognition?”
The Buddha said:
“That is correct, because the intrinsic nature of all dharmas is only one, not two; unborn, uncreated, beyond being known or discerned. If bodhisattvas always understand this, they can abandon all attachments.”
Subhūti said:
“World-Honored One, such Prajñāpāramitā is truly difficult to comprehend.”
The Buddha said:
“That is correct, because there is no knower.”
Subhūti said:
“World-Honored One, such Prajñāpāramitā is truly inconceivable.”
The Buddha said:
“That is correct, because it cannot be known by mind or mental factors.”
Subhūti said:
“World-Honored One, such Prajñāpāramitā involves no fabrication.”
The Buddha said:
“That is correct, because all fabrications are unattainable!”
Subhūti said:
“World-Honored One, then how should a bodhisattva practice Prajñāpāramitā?”
The Buddha said:
“If a bodhisattva does not abide in form, nor in feeling, perception, volitional formations, or consciousness, that is practicing Prajñāpāramitā. If one does not abide in the emptiness of form, nor in the emptiness of feeling, perception, volitional formations, or consciousness, that is practicing Prajñāpāramitā. If one does not abide in the perfected characteristic of emptiness of form, nor in the perfected characteristic of emptiness of feeling, perception, volitional formations, or consciousness, that is practicing Prajñāpāramitā. Why? Because the non-perfected nature of form is not form. The non-perfected nature of feeling, perception, volitional formations, and consciousness is not feeling, perception, volitional formations, and consciousness. If one practices in this way, that is practicing Prajñāpāramitā.”
Then Subhūti addressed the Buddha:
“How marvelous, World-Honored One! How rare, Well-Gone One! You are able to teach the characteristic of non-attachment with regard to attachment.”
The Buddha said to Subhūti:
“If one does not abide in the characteristics of form, feeling, perception, volitional formations, and consciousness with attachment, then one is practicing Prajñāpāramitā. If bodhisattvas always practice in this way, they will not give rise to attachment toward form, feeling, perception, volitional formations, or consciousness. They will not become attached to the fruit of Stream-Entry up to the unsurpassed state of perfect enlightenment. Why? Because by transcending all attachments, understanding becomes unobstructed; this is called the wisdom of omniscience.
“Thus, Subhūti, if bodhisattvas wish to transcend all attachments, they should practice Prajñāpāramitā.”
The Venerable Subhūti said to the Buddha:
“How rare, World-Honored One! The profound nature of reality neither increases nor decreases whether it is taught or not.”
The Buddha said to Subhūti:
“Indeed, indeed! It is like empty space: even if all Buddhas throughout their lives either praise or criticize it, space neither increases nor decreases. So too with the profound nature of reality; whether it is taught or not, it neither increases nor decreases. It is like an illusory person who, whether praised or criticized, neither rejoices nor grieves, neither increases nor decreases. Likewise, the profound nature of reality remains forever unchanged, whether it is taught or not.”
The Venerable Subhūti said to the Buddha:
“It is truly extraordinary that the bodhisattvas who practice the profound Prajñāpāramitā undertake such a difficult task. The profound Prajñāpāramitā, whether cultivated or not, neither increases nor decreases, neither advances nor retreats. Bodhisattvas cultivate Prajñāpāramitā as they cultivate empty space—utterly possessing nothing. All sentient beings should revere, respect, and praise these bodhisattvas. Why? Because bodhisattvas, for the sake of liberating sentient beings, must don the armor of merit. Just as someone wearing sturdy armor wishes to battle empty space, bodhisattvas wear the armor of merit for the sake of liberating sentient beings. Just as a strong person might wish to seize empty space and place it in a splendid location, bodhisattvas, for the sake of sentient beings who are like empty space, strive directly toward unsurpassed perfect enlightenment. They are therefore called greatly heroic and are said to have attained the Perfection of Great Diligence.”
At that time, a bhikṣu thought: “One should pay homage to Prajñāpāramitā, for within it there are absolutely no phenomena of arising or ceasing.”
Śakra, Lord of the Gods, asked Subhūti:
“How should a bodhisattva who wishes to study the profound Prajñāpāramitā study it?”
Subhūti replied:
“A bodhisattva who wishes to study the profound Prajñāpāramitā should diligently and earnestly cultivate it as one would cultivate empty space.”
Śakra, Lord of the Gods, said to the Buddha:
“World-Honored One, if sentient beings constantly study Prajñāpāramitā, how should they be protected?”
Subhūti said to Śakra:
“Do you think it is possible to protect it?”
Śakra replied:
“Venerable sir, no.”
Subhūti said:
“If bodhisattvas practice exactly as the Great Prajñāpāramitā has been taught, that itself is protection. If they are separated from Prajñāpāramitā, then both humans and non-humans will find opportunities for advantage.
“Kāśika, anyone who wishes to protect bodhisattvas practicing the profound Prajñāpāramitā is no different from someone encouraged to exert themselves in protecting empty space—it is merely wasted effort and brings absolutely no benefit.
“Kāśika, can anyone preserve an echo?”
Śakra replied:
“Venerable sir, no.”
Subhūti said:
“In the same way, anyone wishing to protect bodhisattvas practicing the profound Prajñāpāramitā labors in vain, with no benefit whatsoever.
“Kāśika, although bodhisattvas practicing the profound Prajñāpāramitā know that all phenomena are like an echo, they neither perceive nor point out who could abide in such a state. That is practicing Prajñāpāramitā.”
At that time, through the power and majesty of the World-Honored One, the Four Great Heavenly Kings, Great Brahmā, Śakra, Lord of the Gods, together with all the heavenly beings in the three-thousand great-thousand world system, came before the Buddha, bowed at his feet, and then stood respectfully to one side. Through the Buddha’s spiritual power, all of them saw a thousand Buddhas in the ten directions proclaiming the names and characteristics of Prajñāpāramitā just as it was being taught here. The foremost among the assemblies of bhikṣus requesting the teaching of Prajñāpāramitā were all named Subhūti. The foremost among the assemblies of gods questioning Prajñāpāramitā were all named Śakra.
The World-Honored One said to Subhūti:
“When the Bodhisattva Maitreya attains unsurpassed perfect enlightenment, he too will use this same title and, in this very place, expound Prajñāpāramitā.”
Subhūti said to the Buddha:
“World-Honored One, when the Bodhisattva Maitreya attains unsurpassed perfect enlightenment, what names will he use to expound Prajñāpāramitā here in this very place?”
The Buddha said to Subhūti:
“When the Bodhisattva Maitreya attains unsurpassed perfect enlightenment, he will not teach that the dharma of form is empty, nor will he teach that feeling, perception, volitional formations, and consciousness are empty. He will not teach that the dharma of form is bound or liberated, nor will he teach that feeling, perception, volitional formations, and consciousness are bound or liberated.”
The Venerable Subhūti said to the Buddha:
World-Honored One, the profound Prajñāpāramitā is exceedingly pure. The Buddha said to Subhūti:
Because form is pure, the profound Prajñāpāramitā is exceedingly pure. Because feeling, perception, mental formations, and consciousness are pure, the profound Prajñāpāramitā is exceedingly pure. Because space is pure, the profound Prajñāpāramitā is exceedingly pure. Because form is undefiled, the profound Prajñāpāramitā is exceedingly pure. Because feeling, perception, mental formations, and consciousness are undefiled, the profound Prajñāpāramitā is exceedingly pure. Because space is undefiled, the profound Prajñāpāramitā is exceedingly pure.
The Venerable Subhūti said to the Buddha:
World-Honored One, if sentient beings uphold, recite, and chant the profound Prajñāpāramitā, they will surely not suffer sudden death, sudden illness, or unexpected calamities. They will always be respectfully surrounded by countless hundreds of thousands of heavenly deities who will follow and protect them. If any good man or good woman, on the eighth, fourteenth, or fifteenth day of each month, in any place, recites, expounds, and teaches the profound Prajñāpāramitā, they will obtain boundless, supreme merits and benefits.
The Buddha said to Subhūti:
Indeed, indeed, just as you have said! Subhūti, you should know that when the profound Prajñāpāramitā is taught or heard, there are often many obstacles. Why? Because the profound Prajñāpāramitā is a great precious jewel, and therefore it has many hostile thieves. Toward all dharmas, one should neither cling nor grasp. Why? Because all dharmas are entirely without ownership and cannot be seized.
Subhūti, you should know that because the profound Prajñāpāramitā attains nothing with regard to all dharmas, it is neither defiled nor subject to defilement. Why? Because emptiness cannot be defiled by emptiness. Because it is undefiled, it is called the Undefiled Pāramitā. Since this Prajñāpāramitā is free from defilement, all other dharmas are likewise free from defilement. If one does not discriminate even regarding this, that is the practice of Prajñāpāramitā.
Subhūti, you should know that because the profound Prajñāpāramitā is free from discrimination, with regard to all dharmas it neither sees nor does not see, neither holds nor abandons.
At that time, countless hundreds of thousands of heavenly sons abiding in space rejoiced with great delight and proclaimed together:
Today, in Jambudvīpa, we have witnessed the Buddha turning the wondrous Wheel of Dharma for the second time.
The World-Honored One said to Subhūti:
Such a Wheel of Dharma is neither turned for the first time nor for the second time, because the profound Prajñāpāramitā does not turn.
Subhūti said to the Buddha: World-Honored One, the profound Prajñāpāramitā is the Great Pāramitā. Toward all dharmas, it is free from bondage and attachment. Although it realizes Bodhi, there is no realization. Although it turns the Wheel of Dharma, there is no turning. There is no dharma that can be pointed out, no dharma that can be revealed, no dharma that can be attained, no dharma that can be turned, and no dharma that can be set in motion. For all dharmas are utterly unborn and also undying. Because they are beyond birth and death, there is no turning.
The World-Honored One said to Subhūti:
Indeed, indeed! Why? Because within the dharma of emptiness—emptiness of inherent nature, signlessness, wishlessness, non-action, non-arising, non-ceasing—whether turning or revolving cannot be grasped. If anyone can proclaim and teach in this way, that person is called one who teaches the pure and wholesome Prajñāpāramitā. Yet within this there is ultimately no teacher and no recipient, no one who attains Nirvāṇa, and no one who teaches the Dharma to create a field of merit. Because the field of merit is empty, the nature of merit is also empty. Names and expressions cannot be grasped; therefore it is called the Great Prajñāpāramitā.
Subhūti said to the Buddha:
World-Honored One, the profound Prajñāpāramitā is the Boundless Pāramitā, like vast space without limits. It is the Pāramitā of perfect equality because the nature of all dharmas is equal. It is the Pāramitā of transcendence because all dharmas are completely empty. It is the Pāramitā that cannot be subdued because all dharmas cannot be grasped. It is the Pāramitā without traces because all dharmas have neither names nor forms. It is the Pāramitā without activity because all dharmas neither come nor go. It is the Pāramitā that cannot be taken because all dharmas cannot be grasped. It is the Endless Pāramitā because all dharmas are inexhaustible. It is the Unborn Pāramitā because all dharmas cannot arise. It is the Non-acting Pāramitā because those who act cannot be grasped. It is the Pāramitā beyond knowledge because all acts of knowing cannot be grasped. It is the Unmoving Pāramitā because the processes of birth and death cannot be grasped. It is the Stainless Pāramitā, free from impurity, because the afflictions are purified. It is the Undefiled Pāramitā because its basis cannot be grasped. It is the Indestructible Pāramitā because it is beyond all extremes. It is the Illusory Pāramitā because all dharmas are unborn. It is the Dreamlike Pāramitā because the nature of all consciousness is equal. It is the Pāramitā beyond conceptual elaboration because it knows the equal nature of all arguments. It is the Pāramitā beyond thought because all objects of thought are entirely nonexistent. It is the Unmoving Pāramitā because it abides in the Dharma realm. It is the Pāramitā free from defilement because all dharmas are without falsehood. It is the Ineffectual Pāramitā because it does not discriminate among all dharmas. It is the Tranquil Pāramitā because the characteristics of all dharmas cannot be grasped. It is the Pāramitā free from afflictions because it is free from faults. It is the Pāramitā beyond sentient beings because the Nirvāṇa of sentient beings cannot be grasped. It is the Unbroken Pāramitā because all dharmas never arise together. It is the Pāramitā beyond duality because it does not cling to any dharma. It is the Non-attached Pāramitā because it does not discriminate between the practitioners of the Two Vehicles. It is the Non-discriminating Pāramitā because it knows the equal nature of all discriminations. It is the Immeasurable Pāramitā because the Dharma is immeasurable. It is the Unarisen Pāramitā because it is free from self and dharmas. It is the Space-like Pāramitā because it encounters no obstruction in regard to any dharma. It is the Unborn Pāramitā because all dharmas do not arise. It is the Impermanent Pāramitā because all dharmas are always without inherent nature. It is the Suffering Pāramitā because the nature of affliction is equal. It is the Non-self Pāramitā because it does not cling to any dharma. It is the Emptiness Pāramitā because all dharmas cannot be grasped. It is the Signless Pāramitā because all dharmas are free from characteristics. It is the Wishless Pāramitā because all dharmas have no accomplishment. It is the Power Pāramitā because no dharma can overcome it. It is the Pāramitā of immeasurable Buddha-dharmas because it transcends all measure. It is the Fearlessness Pāramitā because the mind knows no fear. It is the Suchness Pāramitā because all dharmas are without falsity. It is the Essential Nature Pāramitā because all dharmas lack intrinsic nature.
The Buddha said to Subhūti:
Indeed, indeed, just as you have said!
Chapter 10: The Inconceivable (1)
Śakra, Lord of the Devas, thought: If someone merely hears the profound Prajñāpāramitā, one should know that person has previously made offerings to the Buddhas and made vast vows, much less someone who can uphold, recite, copy, and explain it to others while practicing according to its teachings. One should know that such a person has, in the presence of countless Buddhas in the past, drawn near to them, made offerings, planted many wholesome roots, and previously heard the Prajñāpāramitā. Having heard it, they upheld it, recited it, copied it, explained it to others, and practiced according to its teachings, or frequently asked and answered questions concerning this sūtra. Through the power of merit accumulated in previous lives, they are now able to accomplish these things. If sentient beings have previously made offerings to countless Buddhas and their merit has become thoroughly purified, then upon hearing the profound Prajñāpāramitā, their minds will neither be startled, frightened, nor intimidated.
At that time, Śāriputra, knowing the thoughts of Śakra, Lord of the Devas, said to the Buddha:
If great Bodhisattvas are able to believe and understand the profound Prajñāpāramitā, one should know that they are like irreversible great Bodhisattvas. Why? Because the profound meaning of the Prajñāpāramitā is extremely difficult to believe and understand. If a person in previous lives had not long practiced the profound Prajñāpāramitā, had not approached the Buddha to inquire, listen, and receive the teachings, and had not planted many wholesome roots in the presence of the Buddha, how could they, upon merely hearing it, immediately believe and understand it? If someone hears the profound Prajñāpāramitā taught yet slanders and opposes it, one should know that this person likewise slandered and opposed the profound Prajñāpāramitā in previous lives. Why? Because such foolish people possess few wholesome roots, and therefore do not generate pure faith in the profound Prajñāpāramitā. Having never asked the Buddha or his disciples about the profound meaning, they do not give rise to pure faith. Therefore, when they hear the profound meaning of the Prajñāpāramitā explained, they immediately slander and oppose it.
Śakra, Lord of the Devas, said to Śāriputra:
Prajñāpāramitā is indeed so profound, truly subtle and difficult to believe and understand! There are people whose faith in and practice of the profound Prajñāpāramitā have not continued for very long, so when they hear teachings on its deep meaning, they do not believe or understand them. Such people are not uncommon. If one pays homage to the profound Prajñāpāramitā, one is in fact paying homage to the wisdom of Omniscience.
Śāriputra said:
“Yes, yes, just as you have said! Why is that? Kāśika, the Tathāgata’s attainment of the wisdom of Omniscience all arises from Prajñāpāramitā. And the profound Prajñāpāramitā itself is made manifest through the Tathāgata’s wisdom of Omniscience.
“Kāśika, bodhisattvas should practice in this way, abide in this way, and learn the profound Prajñāpāramitā in this way.”
Śakra, Lord of the Devas, said to the Buddha:
“How should bodhisattvas practice the profound Prajñāpāramitā, how should they abide in the profound Prajñāpāramitā, and how should they learn the profound Prajñāpāramitā?”
Then the Buddha praised Śakra:
“Excellent, excellent! It is by relying upon the Buddha’s spiritual power that you are able to ask the Tathāgata such a profound question.
“Kāśika, when bodhisattvas practice the profound Prajñāpāramitā, if they do not abide in form, then they also do not abide in the notion, ‘This is form.’ Thus they learn form. If they do not abide in feeling, perception, formations, or consciousness, then they also do not abide in the notions, ‘These are feeling, perception, formations, and consciousness.’ Thus they learn feeling, perception, formations, and consciousness.
“Kāśika, when bodhisattvas practice the profound Prajñāpāramitā, if they do not learn form, then they also do not learn, ‘This is form.’ Thus they do not abide in form. If they do not learn feeling, perception, formations, or consciousness, then they also do not learn, ‘These are feeling, perception, formations, and consciousness.’ Thus they do not abide in feeling, perception, formations, and consciousness.
“Kāśika, this is what is called a bodhisattva practicing the profound Prajñāpāramitā, and it is also called abiding in the profound Prajñāpāramitā.”
At that time, Śāriputra said to the Buddha:
“Prajñāpāramitā is so profound that it cannot be measured, cannot be grasped, and has no limits.”
The Buddha said to Śāriputra:
“Yes, yes, just as you have said!
“Śāriputra, when bodhisattvas practice the profound Prajñāpāramitā, if they do not abide in the profound nature of form, then they also do not abide in the notion, ‘This is the profound nature of form.’ Thus they learn the profound nature of form. If they do not abide in the profound nature of feeling, perception, formations, and consciousness, then they also do not abide in the notions, ‘These are the profound nature of feeling, perception, formations, and consciousness.’ Thus they learn the profound nature of feeling, perception, formations, and consciousness.
“Śāriputra, when bodhisattvas practice the profound Prajñāpāramitā, if they do not learn the profound nature of form, then they also do not learn, ‘This is the profound nature of form.’ Thus they do not abide in the profound nature of form. If they do not learn the profound nature of feeling, perception, formations, and consciousness, then they also do not learn, ‘These are the profound nature of feeling, perception, formations, and consciousness.’ Thus they do not abide in the profound nature of feeling, perception, formations, and consciousness.”
Śāriputra said to the Buddha:
“Prajñāpāramitā is so profound, so immeasurable, so ungraspable, and so boundless that it is difficult to believe and understand. It should only be taught to those bodhisattvas who have reached the stage of non-retrogression. Such bodhisattvas have no doubt, no uncertainty, no confusion, and no hesitation regarding this Dharma.”
Śakra asked Śāriputra:
“If it is taught to bodhisattvas who have not yet received a prediction of Buddhahood, what fault would there be?”
Śāriputra replied:
“Those people, upon hearing it, may become frightened or give rise to slander. Because of this cause and condition, they will undergo great suffering for a long time and will find it difficult to attain the unsurpassed state of enlightenment.”
Śakra asked:
“Are there any bodhisattvas who have not yet received a prediction, yet upon hearing the profound Prajñāpāramitā neither become afraid nor slander it, but instead deeply believe and understand it?”
Śāriputra replied:
“There are such bodhisattvas. Long ago they generated the aspiration for unsurpassed enlightenment and have long cultivated the practices of great bodhisattvas. Although they have not yet received a prediction as great bodhisattvas, and although they have not yet approached even one Buddha, or perhaps only one or two Buddhas, they will certainly receive a prediction of great Bodhi.”
The Buddha said to Śāriputra:
“Yes, yes, just as you have said! Śāriputra, if bodhisattvas who have not yet received a prediction hear the profound Prajñāpāramitā, deeply believe and understand it without fear, then know that such bodhisattvas long ago generated the aspiration for great Bodhi, planted many roots of goodness, and followed many good spiritual friends.”
Śāriputra said to the Buddha:
“World-Honored One, I would like to offer a few analogies. I respectfully ask the World-Honored One for permission.”
Then the Buddha said to Śāriputra:
“Speak as you wish.”
Śāriputra said:
“World-Honored One, suppose a virtuous man abiding in the Bodhisattva Vehicle dreams that he is seated upon the wondrous Bodhi seat. One should know that such a person is close to attaining unsurpassed enlightenment. Likewise, if someone hears the profound Prajñāpāramitā and feels no fear, but wholeheartedly believes and understands it, then one should know that this person long ago generated the aspiration for unsurpassed enlightenment, that his roots of goodness have matured, that he has either already received a prediction of great Bodhi or will soon receive such a prediction, and will quickly attain unsurpassed enlightenment.
“World-Honored One, suppose someone is traveling through a vast wilderness, crossing a dangerous road one hundred yojanas long, or two, three, up to five hundred yojanas. He sees signs of towns or royal capitals ahead—people herding cattle, gardens, forests, fields, and farmland. Seeing these signs, he thinks, ‘The town or royal capital cannot be far from here.’ After thinking this, his body and mind become relaxed, and he is no longer afraid of wild beasts, bandits, hunger, or thirst. Likewise, when a bodhisattva hears the Prajñāpāramitā and reverently believes it with all his heart, one should know that before long he will receive a prediction of Bodhi, quickly attain unsurpassed enlightenment, and no longer fear falling into the states of Śrāvakas or Pratyekabuddhas. Why? Because seeing, hearing, reverently accepting, and believing the profound Prajñāpāramitā are signs that precede the attainment of unsurpassed enlightenment.
“World-Honored One, suppose someone wishes to see the great ocean. After traveling for a long time in search of it, he no longer sees mountains or forests and thinks, ‘Now that I see these signs, the great ocean cannot be far away.’ Why? Because near the great ocean the land certainly slopes downward and there are no mountains or forests. Although he has not yet seen the ocean, seeing these signs of its nearness fills him with joy. Likewise, when a bodhisattva hears the Prajñāpāramitā and reverently believes it with all his heart, one should know that before long he will receive a prediction of Bodhi and quickly attain unsurpassed enlightenment. Why? Because hearing and encountering the profound Prajñāpāramitā are signs preceding the attainment of unsurpassed enlightenment.
“World-Honored One, just as in spring people await the flowers and fruits of the trees, when the old leaves have fallen and the branches have become fresh and moist, everyone thinks, ‘Before long flowers, fruits, and new leaves will appear.’ Why? Because for trees that bear flowers and fruit, new leaves are the first sign. Likewise, when a bodhisattva hears the profound Prajñāpāramitā and wholeheartedly reveres and believes it, one should know that before long he will receive a prediction of Bodhi and quickly attain unsurpassed enlightenment.
“At that time, among the assembly, the sons of the devas, seeing these things, rejoiced and thought, ‘In former times, those bodhisattvas who attained these signs soon received predictions of great Bodhi. Now these bodhisattvas have also attained these signs; before long they too will receive predictions of great Bodhi.’
“World-Honored One, suppose a woman has long been pregnant. Her body grows increasingly heavy. Whether working or resting, she is uncomfortable. She eats, drinks, and sleeps little, dislikes talking, grows weary of her daily tasks, and because of pain and exhaustion sets aside all her work. Seeing these signs, her mother-in-law knows that her daughter-in-law will soon give birth. Likewise, when a bodhisattva hears the Prajñāpāramitā and wholeheartedly reveres and believes it, one should know that before long he will receive a prediction of Bodhi, quickly attain unsurpassed enlightenment, and be able to bring benefit and happiness to all beings throughout the endless future.”
Then the Buddha praised Śāriputra:
“Excellent, excellent! The analogies you have spoken concerning the bodhisattva are entirely appropriate. They are all due to the majestic spiritual power of the Tathāgata.”