THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 565
Chapter 22: NEWLY PLANTED ROOTS (2)
Venerable Subhūti said to the Buddha:
“World-Honored One, these Bodhisattvas practice profound meaning.”
The Buddha told Subhūti:
“That is right, that is right! These Bodhisattvas practice profound meaning. Subhūti, you should know that these Bodhisattvas are able to accomplish what is difficult to accomplish. That is to say, although the meaning they practice is extremely profound, they are able not to attain the Dharma of the levels of Śrāvakas and Pratyekabuddhas.”
Venerable Subhūti said to the Buddha:
“World-Honored One, according to my understanding of the meaning taught by the Buddha: The actions of these Bodhisattvas are not difficult, and one should not say that these Bodhisattvas are able to accomplish what is difficult to accomplish. Why? Because the profound meaning realized by these Bodhisattvas cannot be grasped. The attainment of Prajñāpāramitā also cannot be grasped. The Dharma that is realized, the person who realizes it, the place where it is realized, and the time when it is realized also cannot be grasped. If these Bodhisattvas hear these words and their minds neither sink down nor become regretful, neither startled nor afraid, then they are practicing Prajñāpāramitā.
“When these Bodhisattvas practice in this way, they do not see any marks, nor do they see: ‘I practice Prajñāpāramitā in order to approach the highest enlightenment and move away from the levels of Śrāvakas and Pratyekabuddhas…’
“These Bodhisattvas, regarding such matters, also do not make distinctions. It is like space, which cannot think: ‘Am I far from that object or close to it?’ Why? Because space does not move and does not make distinctions. Deep Prajñāpāramitā is also like this. It cannot think: ‘Śrāvakas and Pratyekabuddhas are far from me; the highest enlightenment is close to me.’ Why? Because profound Prajñāpāramitā makes no distinctions regarding all phenomena.
“It is like a magically created person who does not think: ‘The illusion, the magician who creates the illusion, are close to me; those who stand watching are far from me.’ Why? Because the illusory person makes no distinctions. Profound Prajñāpāramitā is also like this; it cannot think: ‘Śrāvakas and Pratyekabuddhas are far from me; the highest enlightenment is close to me.’ Why? Because profound Prajñāpāramitā does not distinguish among all phenomena.
“You should know that the examples of reflections and images are also like this, just as the Tathāgata, Arhat, Perfectly Enlightened One neither loves nor hates all phenomena. Why? Because the Tathāgata has completely cut off all discriminations of affection and aversion. Profound Prajñāpāramitā is also like this: it neither loves nor hates all phenomena. Why? Because profound Prajñāpāramitā completely cuts off all discriminations.
“It is like a person created by the Tathāgata through transformation: although he performs actions, he does not discriminate. Profound Prajñāpāramitā is also like this; although it can accomplish the activities that need to be done, it does not discriminate. It is like a skilled craftsman who creates various mechanical people, whether male or female… These mechanical people, although they perform actions, do not discriminate. Profound Prajñāpāramitā is also like this: although it performs various necessary deeds, it does not discriminate.”
At that time, Śāriputra asked Subhūti:
“If Bodhisattvas practice profound Prajñāpāramitā, are they practicing the Dharma that is firm, or are they practicing the Dharma that is not firm?”
Subhūti replied:
“If Bodhisattvas practice profound Prajñāpāramitā, they are practicing the Dharma that is not firm, and they are not practicing the Dharma that is firm.”
At that time, countless gods of the Desire Realm thought:
“If Bodhisattvas are able to arouse the mind seeking the highest enlightenment, then although they practice the profound meaning of Prajñāpāramitā, they usually do not attain Nirvāṇa and do not fall into the levels of Śrāvakas and Pratyekabuddhas. For this reason, it is extremely rare; they are always able to accomplish what is difficult to accomplish, and all worldly beings should pay homage to them.”
Venerable Subhūti knew the thoughts of these gods and said to them:
“If Bodhisattvas practice profound Prajñāpāramitā, do not attain Nirvāṇa, and do not fall into the levels of Śrāvakas and Pratyekabuddhas, this is not a rare matter, nor is it yet a difficult matter. If Bodhisattvas know that all phenomena and all sentient beings completely do not exist and cannot be grasped, yet arouse the mind seeking the highest enlightenment, put on the armor of diligence and vigor, and vow to liberate immeasurable, boundless sentient beings, causing them to enter the realm of non-remainder Nirvāṇa, then this truly is rare and is accomplishing what is difficult to accomplish.
“Gods, you should know that although Bodhisattvas know that all phenomena and all sentient beings cannot be grasped, they still arouse the mind seeking the highest enlightenment and put on the armor of diligence because they wish to discipline sentient beings; it is like someone who, wishing to discipline space, must put on a strong suit of armor to fight against space.
“Why? Gods, because when space is dispersed, sentient beings are also dispersed. When sentient beings are dispersed, the armor is also dispersed. When sentient beings are dispersed, benefiting beings is also dispersed. When sentient beings are dispersed, the five aggregates are also dispersed. When sentient beings are dispersed, all phenomena are also dispersed.
“If Bodhisattvas hear these words and their minds neither sink down nor become distressed, neither startled nor afraid, then they are practicing Prajñāpāramitā.”
At that time, the World-Honored One said to Subhūti:
“For what reason do Bodhisattvas, upon hearing such words, have minds that neither sink down nor become distressed, neither startled nor afraid?”
Venerable Subhūti said to the Buddha:
“World-Honored One, it is because all phenomena are completely separated and without possession. Why? Because for these Bodhisattvas, regarding all phenomena—whether there is sinking, what is sunk into, the place of sinking, the time of sinking, the one who sinks, and the cause of sinking—none of these can be grasped. Because all phenomena cannot be grasped in this way, if Bodhisattvas hear such matters and their minds neither sink down nor become distressed, neither startled nor afraid, then this is practicing Prajñāpāramitā. If Bodhisattvas practice in this way, then Śakra, Lord of the Gods, Brahmā Kings, and rulers of worlds all pay homage with respect.”
The Buddha told Subhūti:
“If Bodhisattvas are able to practice profound Prajñāpāramitā in this way, it is not only Śakra, Lord of the Gods, Brahmā Kings, and rulers of worlds who constantly pay homage and respect to them; these Bodhisattvas will receive even more than this. The gods of Pure Light, the gods of Universal Purity, the gods of Vast Fruit, the Pure Abodes, and other gods, dragons, asuras, and so forth will also pay homage, and they will also be protected and remembered by Buddhas and Bodhisattvas throughout immeasurable, countless, boundless worlds in the ten directions.
Subhūti, you should know that these Bodhisattvas are constantly remembered and protected by Buddhas, the assemblies of Bodhisattvas, and gods, dragons, asuras, and others. Their wholesome roots and merits increase moment by moment, and they quickly attain the highest enlightenment.
The Dharma, being apart from Suchness, cannot be grasped separately; then what Dharma can be said to be close to the All-knowing Wisdom, abiding in Suchness? Who is the one who realizes Bodhi? Who is the one who expounds the essential Dharma?
The Buddha said to Subhūti:
“Indeed, indeed! The Dharma, being apart from Suchness, cannot be grasped at all. Then what Dharma can be said to be close to the All-knowing Wisdom, capable of abiding in Suchness, quickly attaining Bodhi, and proclaiming the essential Dharma? The own-nature of Suchness itself cannot be attained; how could there be any other Dharma that can be created? Yet, following worldly convention, it is spoken of in this way.
Śakra, Lord of the Gods, said to the Buddha:
“Such profound principles of the Prajñāpāramitā are extremely difficult to believe and understand. If the Bodhisattvas practice the profound Prajñāpāramitā, although they know that all phenomena cannot be attained, they still seek the supreme enlightenment, and they still wish to proclaim the essential Dharma for sentient beings. Such an undertaking is exceedingly difficult. Yet when the assembly of Bodhisattvas hears these words, their minds do not sink, they do not doubt, they do not wonder, they are not confused, nor are they bewildered. Such a thing is truly extraordinary.”
Subhūti said to Śakra, Lord of the Gods:
“As you have said, that the assembly of Bodhisattvas, upon hearing these words, does not let their minds sink, does not doubt, does not wonder, is not confused, and is not bewildered—is such a thing truly extraordinary?
O Kāśika, those Bodhisattvas practicing the profound Prajñāpāramitā contemplate all phenomena as empty, completely without possession. Then who is there to sink? Who is there to become attached? Who is there to doubt? Who is there to wonder? Who is there to be confused? Who is there to be bewildered? Therefore, this is not yet something extraordinary. But because foolish and deluded sentient beings are unable to penetrate that all phenomena are empty, they seek Bodhi; and wishing to proclaim skillful means for them is indeed not an easy task.”
Śakra, Lord of the Gods, said:
“Venerable Subhūti, everything you have spoken relies upon emptiness; therefore, what is spoken is always unobstructed. It is like someone shooting an arrow upward into empty space: whether near or far, it encounters no obstruction.”
Śakra, Lord of the Gods, said to the Buddha:
“What the Venerable Subhūti and I have discussed accords with the true words and Dharma words of the Tathāgata. Is speaking according to the Dharma and its corresponding practice correct?”
At that time, the World-Honored One said to Śakra, Lord of the Gods:
“What you and Subhūti have discussed accords with the true words and Dharma words of the Tathāgata. Speaking according to the Dharma and its corresponding practice is correct. Why? Kāśika, because the Venerable Subhūti possesses eloquence and is therefore able to explain that there is nothing that does not depend upon emptiness. Why? Because the Venerable Subhūti observes and sees that all phenomena are completely empty. The Prajñāpāramitā itself cannot be attained, much less can there be someone who practices the Prajñāpāramitā. The supreme enlightenment cannot be attained, much less can there be someone who attains supreme enlightenment. The All-knowing Wisdom cannot be attained, much less can there be someone who attains the All-knowing Wisdom. Suchness cannot be attained, much less can there be someone who attains Suchness and becomes a Tathāgata. The nature of non-arising cannot be attained, much less can there be someone who attains the nature of non-arising. A Bodhisattva cannot be attained, much less can there be someone who attains Bodhi, the Buddha. The ten powers and the four fearlessnesses cannot be attained, much less can there be someone who accomplishes the ten powers and four fearlessnesses. Dharma itself cannot be attained, much less can there be someone who expounds Dharma!
Kāśika, the Venerable Subhūti dwells in relation to all phenomena in the dwelling of detachment, the dwelling of non-attainment. Compared with the wondrous abiding practice of those Bodhisattvas who abide in the Prajñāpāramitā, his dwelling is not even one hundredth part, not even one thousandth part, nor even the smallest fraction.
Kāśika, the wondrous abiding practice of the Prajñāpāramitā in which the Bodhisattvas abide—apart from the abiding of the Tathāgata—is supreme, foremost, honored, exalted, excellent, marvelous, highest, and unsurpassed when compared with the abidings of other Bodhisattvas, Śrāvakas, and Pratyekabuddhas. Therefore, Kāśika, whoever wishes to be supreme, foremost, honored, exalted, excellent, marvelous, highest, and unsurpassed among all sentient beings must abide in the Prajñāpāramitā.”
At that time, countless and innumerable gods of the Heaven of the Thirty-Three, having heard the Dharma, rejoiced and all offered the finest celestial fragrances and flowers to the World-Honored One and the Bodhisattvas. Six hundred bhikṣus simultaneously rose from their seats, knelt with their right knees touching the ground, and with palms joined faced the Buddha. Through the Buddha’s spiritual power, the palms of each of these monks naturally became filled with wondrous fragrances and flowers. These bhikṣus, filled with joy and delight, all offered these fragrances and flowers as offerings to the Buddha. Having scattered the flowers as an offering, they all made the following aspiration:
“Through the power of these supreme roots of virtue, may we always abide in the wondrous abiding practice of the Prajñāpāramitā and quickly proceed directly to supreme enlightenment.”
At that time, the World-Honored One smiled. According to the customary way of all Buddhas, from his face he emitted various rays of light—blue, yellow, red, white, crimson, purple, beryl-colored, diamond-colored, and crystal-colored—which illuminated the infinite Buddha lands, reaching upward to the Brahmā world and downward to the wind sphere. Gradually returning, the rays circled the Buddha clockwise three times and then entered the crown of his head.
Ānanda rose from his seat, paid homage to the Buddha, joined his palms, and said:
“Venerable World-Honored One, due to what cause and condition have you manifested this smile?”
The Buddha said to Ānanda:
“These bhikṣus, in the future age known as the Kalpa of the Star Simile, will all attain Buddhahood. Their shared name will be ‘Scattering Flowers,’ and they will possess the ten titles. The number of their Śrāvaka Saṃgha will all be equal, and the lifespan of each Buddha will likewise be twenty thousand kalpas. Wherever they are, the heavens will rain five-colored flowers. Because of this cause and condition, I smile.
If Bodhisattvas wish to abide in the Supreme Abiding, they must abide in the Prajñāpāramitā. If Bodhisattvas wish to abide in the Tathāgata’s Abiding, they must abide in the Prajñāpāramitā.
Kṛtānanda, you should know: if Bodhisattvas diligently cultivate and practice the Prajñāpāramitā to completion, those Bodhisattvas in their previous lives either were born again here from among humans, or descended from the Tuṣita Heaven and were born among humans. Why? Because these two places are easy places in which to practice the Prajñāpāramitā; there are no other places like them.
Kṛtānanda, you should know: the Tathāgata directly sees that if Bodhisattvas diligently practice the profound Prajñāpāramitā, without concern for their bodies, lives, or possessions, they will certainly attain non-retrogression regarding supreme enlightenment.
Kṛtānanda, if Bodhisattvas listen to, uphold, read, recite, and copy the profound Prajñāpāramitā, and then instruct, encourage, guide, praise, and rejoice with virtuous sons abiding in the Bodhisattva vehicle, those Bodhisattvas have in the past already cultivated roots of virtue in the presence of countless Buddhas, and not merely in the presence of Śrāvakas and Pratyekabuddhas.
Kṛtānanda, if Bodhisattvas who study the Prajñāpāramitā neither become frightened nor fearful, uphold and recite it, focus their mindfulness and contemplate it—whether its Dharma, meaning, words, or intent—and completely understand all of it, practicing accordingly, then those Bodhisattvas are presently seeing us, the Tathāgata, Arhat, Perfectly Enlightened One.
Kṛtānanda, if Bodhisattvas, upon hearing teachings on the profound meaning and principles of the Prajñāpāramitā in this way, wholeheartedly believe and understand them, do not slander them, do not obstruct them, and do not destroy them, then those Bodhisattvas have previously made offerings to countless Buddhas, have cultivated many roots of virtue in the presence of Buddhas, and have also been protected by countless spiritual friends.
Kṛtānanda, if sentient beings are able to plant roots of virtue in the supreme field of merit of the Tathāgata, Arhat, Perfectly Enlightened One, they will certainly attain either the fruit of a Śrāvaka, the fruit of a Pratyekabuddha, or the fruit of a Tathāgata. But in order to realize supreme enlightenment, they must completely understand the profound meaning and principles of the Prajñāpāramitā, skillfully overcome obstacles, diligently cultivate the practices of the Bodhisattva, and bring them to perfect completion.”
Therefore, Khánh Hỷ, I entrust to you the profound scriptures of the Prajñāpāramitā; you should personally receive, uphold, and recite them until you thoroughly understand them, and do not allow yourself to forget them.
Khánh Hỷ should know, apart from these profound scriptures of the Prajñāpāramitā, if one receives, upholds, and practices the other teachings that I have expounded, and supposing one were to forget them, that offense would still be light. But if one does not properly uphold the profound scriptures of the Prajñāpāramitā, even to the extent of forgetting only a single sentence, that offense would be extremely grave.
Khánh Hỷ should know, if with regard to the profound scriptures of the Prajñāpāramitā one is even able to properly uphold a single sentence without forgetting it, one will attain blessings beyond measure. But if with regard to the profound scriptures of the Prajñāpāramitā one does not properly uphold them, even to the extent of forgetting only a single sentence, one will incur a very grave offense, equal in measure to the immeasurable merit mentioned above.
Therefore, Khánh Hỷ, I earnestly entrust this profound scripture of the Prajñāpāramitā to you. You should personally receive and uphold it, recite it until you thoroughly understand it, contemplate it in accordance with reality, explain it, analyze it, and teach it widely to all; causing those who receive and uphold it to fully understand its words, meanings, intentions, and purports. Why is this so? Because if Bodhisattvas, with regard to the profound Prajñāpāramitā, receive and uphold it, recite it, thoroughly understand it completely, contemplate it in accordance with reality, and explain, analyze, and teach it extensively to everyone, enabling them to easily understand it, then these Bodhisattvas are precisely those who receive and uphold the profound Dharma treasury of all Buddhas of the past, future, and present, and proclaim and teach it widely to sentient beings.
Khánh Hỷ should know, if there are sentient beings who generate earnest and pure aspirations, who, while in my presence, wish to offer the finest and most excellent offerings, respectfully making offerings to me without weariness, then they should make offerings to the Prajñāpāramitā, specifically: with wholehearted attention, listening, receiving and upholding, reciting, diligently practicing, contemplating in accordance with reality, broadly explaining and teaching it to sentient beings; or alternatively, copying it down, adorning it beautifully with various decorations, and respectfully making offerings without ever abandoning it.
Khánh Hỷ should know, if Bodhisattvas respectfully make offerings to, honor, revere, and praise the profound Prajñāpāramitā, then they are directly making offerings to, honoring, revering, and praising me and all Buddhas of the ten directions and three times.
Khánh Hỷ should know, if Bodhisattvas hear the profound Prajñāpāramitā and then generate earnest and pure aspirations, reverence, and love, then they are generating earnest and pure aspirations, reverence, and love toward the supreme unsurpassed Enlightenment of all Buddhas of the past, future, and present.
Khánh Hỷ, if you love me and do not separate from me, then you should also love and not separate from the profound scriptures of the Prajñāpāramitā; even a single sentence should not be allowed to be forgotten.
Khánh Hỷ, the causes and conditions for entrusting the profound scriptures of the Prajñāpāramitā as I have described them cannot be exhausted even through one kalpa, or through countless great kalpas as numerous as the sands of the Ganges River. In summary, just as I am the Great Teacher of you all, you should know that the profound Prajñāpāramitā is also your Great Teacher. Just as the Buddhas of the three times are the unsurpassed Great Teachers of the assemblies of gods, humans, asuras, and others, you should know that the profound Prajñāpāramitā is likewise the unsurpassed Great Teacher of gods, humans, asuras, and others in the world. Just as you, gods, humans, asuras, and others respect me, you should also respect the profound Prajñāpāramitā.
Therefore, Khánh Hỷ, I use immeasurable skillful means to entrust the profound scriptures of the Prajñāpāramitā to you. You should receive and uphold them and do not allow yourself to forget them. Now, before the immeasurable great assembly of gods, humans, asuras, and others, I entrust this profound Prajñāpāramitā to you. You should personally receive and uphold it and do not allow yourself to forget it.
Khánh Hỷ, today I truly tell you: There are virtuous sons with pure faith who, if they wish not to abandon the Buddha Jewel, Dharma Jewel, Sangha Jewel, and the Buddhas of the three times, should certainly not abandon the profound Prajñāpāramitā. This is called the Dharma that we Buddhas teach, instruct, and transmit to our disciples.
Khánh Hỷ should know, if there is someone who delights in listening to the Prajñāpāramitā, then receives and upholds it, recites it until completely understanding it, contemplates it in accordance with reality, copies it, and explains it, they will quickly realize the supreme unsurpassed Enlightenment.
Why is this so? Because the supreme unsurpassed Enlightenment of all Buddhas arises by relying upon the Prajñāpāramitā.
Therefore, Khánh Hỷ, if Bodhisattvas wish to attain the supreme unsurpassed Enlightenment, they should diligently and vigorously train in the Prajñāpāramitā. Why? Because the profound Prajñāpāramitā is the mother of all great Bodhisattvas and can enable Bodhisattvas to swiftly attain Bodhi.
Khánh Hỷ should know, when the Dharma practices of Bodhisattvas are about to disappear, protecting the Prajñāpāramitā is itself protecting the all-knowing wisdom of the Buddhas of the three times, and is also protecting the unsurpassed Dharma treasury of the Buddhas of the three times.
Khánh Hỷ should know, if Bodhisattvas diligently train in the six pāramitās, they will quickly attain the supreme unsurpassed Enlightenment.
Therefore, Khánh Hỷ, I entrust the six pāramitās to you. You should personally receive and uphold them and do not allow yourself to forget them. Why? Because these six pāramitās are the inexhaustible Dharma treasury of the Buddhas of the three times.
Khánh Hỷ should know, the essential teachings expounded by the World-Honored Buddhas of the ten directions and three times all flow forth from the inexhaustible Dharma treasury of the six pāramitās. The Buddhas and disciples of the ten directions and three times all rely upon this inexhaustible Dharma treasury to diligently practice and train; they have attained, are attaining, and will attain the supreme unsurpassed Enlightenment; they have entered, are entering, and will enter Complete Nirvāṇa without remainder.
Khánh Hỷ, suppose you were to expound the Dharma of the Śrāvaka Vehicle for those of the Śrāvaka Vehicle, and through this Dharma all sentient beings in a trichiliocosm attained the fruit of Arhatship. Even so, you would not thereby have performed the work of a disciple for me; regarding such an act of yours, I would not truly rejoice. But if you are able to proclaim even a single sentence of Dharma that accords with the profound Prajñāpāramitā for those of the Bodhisattva Vehicle, then that is what is called performing the work of a disciple for me, and regarding such an act, I greatly rejoice.
Khánh Hỷ, suppose all sentient beings in a trichiliocosm simultaneously attained the fruit of Arhatship, and the accumulation of their meritorious karmic deeds belonging to generosity, morality, and cultivation were accomplished. What do you think? Would this be a great amount?
Khánh Hỷ replied:
Venerable World-Honored One, it is very great! The Buddha said to Ananda: If there is a Śrāvaka who can, for the sake of Bodhisattvas, expound the Dharma corresponding to Prajñāpāramitā, successively for one day and one night, or even merely for the time it takes to snap the fingers, then this Śrāvaka will attain a measure of merit even greater than before. Why? Because this Śrāvaka attains a measure of merit surpassing all wholesome roots of the Śrāvakas and Pratyekabuddhas.
Ananda, if there is a Bodhisattva who teaches Śrāvaka Dharma to Śrāvakas; supposing that all sentient beings in a trichiliocosm, through this Dharma, all attain the fruit of Arhatship, what do you think? Would that Bodhisattva attain much merit?
Ananda replied:
Venerable World-Honored One, it is very great! The Buddha said to Ananda:
If there is a Bodhisattva who, for the sake of sentient beings, expounds the Dharma corresponding to Prajñāpāramitā, successively for one day and one night, or even merely for the time it takes to snap the fingers; that Bodhisattva has already attained a measure of merit even greater than before. Why? Because the gift of Dharma corresponding to profound Prajñāpāramitā surpasses all gifts of Dharma corresponding to Śrāvakas and Pratyekabuddhas and the wholesome roots of those two vehicles.
Ananda, you should know that if Bodhisattvas accomplish such mindfulness of wholesome roots, yet retreat from the unsurpassed Enlightenment, there is no such possibility.
**Chapter 24: SEEING THE IMMOVABLE BUDDHA**
At that time, the Tathāgata, surrounded by the four assemblies, praised Prajñāpāramitā, entrusted and instructed Ānanda to receive and uphold it; then, before all the Bhikṣus, Bhikṣuṇīs, Upāsakas, Upāsikās, gods, dragons, yakṣas, gandharvas, and so forth in the great assembly, through the power of supernatural abilities, caused the entire assembly to see the Tathāgata Akṣobhya, the Arhat, the Perfectly Enlightened One, surrounded by an assembly of Śrāvakas and Bodhisattvas, expounding the true Dharma to the great assembly like an unmoving great ocean, and to see the pure and adorned characteristics of that Buddha-land. The Śrāvaka Saṅgha in that realm were all Arhats, their outflows exhausted, free from afflictions, having attained true freedom, their wholesome minds completely liberated, their wholesome wisdom completely liberated, like a noble steed that has been well trained; also like great dragons, having completed what needed to be done, having abandoned their burdens, having attained benefit for themselves, having severed all bonds, with right wisdom and liberation, reaching the ultimate and foremost mastery of mind.
The Bodhisattva Saṅgha in that realm consisted entirely of those whose names were known to all. They had attained dhāraṇīs and unobstructed eloquence, accomplishing immeasurable, wondrous merits and virtues that cannot be conceived or measured.
The Buddha withdrew his supernatural power, causing these four assemblies, gods, dragons, yakṣas, gandharvas, and so forth, no longer to see the Tathāgata Akṣobhya, the Arhat, the Perfectly Enlightened One, the Śrāvakas, Bodhisattvas, and other members of the great assembly, nor the pure and adorned characteristics of that Buddha-land. The assembly and the pure adorned realm of that Buddha were not objects that the eye faculty of this realm could reach. Why? Because the Buddha withdrew his supernatural power, they could no longer see that distant scene.
At that time, the Buddha said to Ānanda:
Do you still see the land and assembly of the Tathāgata Akṣobhya, the Arhat, the Perfectly Enlightened One?
Ānanda replied:
I no longer see those things, because they are not within the range attained by these eyes.
The Buddha said to Ānanda:
Just as the assembly and land of that Tathāgata are not within the range attained by the eyes of this realm, you should know that all phenomena are likewise so; they are not within the range attained by the eye faculty and so forth.
Ananda, you should know that phenomena do not practice phenomena, phenomena do not see phenomena, phenomena do not know phenomena, and phenomena do not realize phenomena.
Ananda, you should know that the nature of all phenomena cannot be practiced, cannot be seen, cannot be known, cannot be realized; it does not act and does not create. Why? Because all phenomena have no function. The grasping person and the grasped Dharma are both like space, because their nature is apart from all separation; because all phenomena are inconceivable, the person who thinks and the Dharma that is thought about are both like an illusory person created by transformation, because their nature is apart from all separation; because all phenomena are without creation and without reception, like shadows and reflections of light, not solid and real.
Ananda, you should know that if Bodhisattvas constantly practice in this way, it is called practicing Prajñāpāramitā, without clinging to the marks of phenomena. If Bodhisattvas constantly learn in this way, it is called learning Prajñāpāramitā. Regarding all phenomena, they neither grasp nor reject.
Ananda, you should know that if Bodhisattvas wish to swiftly perfect all Pāramitās, and attain the ultimate realization of all phenomena to reach the other shore, they should learn Prajñāpāramitā. Why? Because one who learns in this way, among all forms of learning in regard to phenomena, it is supreme, it is foremost, it is honored, it is exalted, it is excellent, it is wondrous, it is unsurpassed, and it benefits and brings peace and happiness to all worlds.
Ananda, you should know that if Bodhisattvas can learn in this way, they become a place of refuge and assistance for those without refuge and assistance; the Buddhas, the World-Honored Ones, always accept and praise the cultivation and learning of Prajñāpāramitā.
Ananda, you should know that after Buddhas and Bodhisattvas learn this Dharma of learning and abide within it, they can use their right finger or right toe to lift a trichiliocosm and cast it into another direction, or return it to its original place; yet the sentient beings within it neither perceive nor know this, and suffer no harm or fear. Why? Because the inconceivable merits and majestic power of profound Prajñāpāramitā. The Buddhas and Bodhisattvas of the past, future, and present who learn this Prajñāpāramitā thereby attain unobstructed knowledge and vision regarding all movement, the present, and the unconditioned Dharma.
Therefore, Ananda, I say: One should always learn profound Prajñāpāramitā, because among all forms of learning in regard to phenomena, it is supreme, foremost, honored, exalted, excellent, wondrous, unsurpassed, and without anything superior.
Ananda, you should know that if someone 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 have no measure and no boundaries.
Ananda, you should know that I absolutely do not say that profound Prajñāpāramitā, as names, phrases, letters, and words, has boundaries or limitations. Why? Because names, phrases, and words are phenomena with limitations; whereas the superior merits and benefits of profound Prajñāpāramitā are phenomena without limitations. Names, phrases, and words cannot measure the superior merits and benefits of Prajñāpāramitā. Nor are the superior merits and benefits of Prajñāpāramitā objects that can be measured by those things.
The venerable Ananda said to the Buddha:
For what reason is profound Prajñāpāramitā said to be immeasurable?
The Buddha said to Ananda:
Profound Prajñāpāramitā is said to be immeasurable because its nature is inexhaustible and because its nature is separated from all attachments.
Ananda, you should know that all Buddhas of the three times have learned Prajñāpāramitā, realized and perfected the unsurpassed supreme Enlightenment; then they proclaimed and taught it to sentient beings, yet this Prajñāpāramitā has always remained and has not been completely lost. Why? Because profound Prajñāpāramitā is like space, vast and impossible to exhaust. If someone wishes for profound Prajñāpāramitā to be exhausted, that is the same as wishing for the boundaries of space to be exhausted.
Therefore, Ananda, profound Prajñāpāramitā is said to be inexhaustible for this reason. Because it is inexhaustible, it is said to be immeasurable.
At that time, Subhūti thought: “This matter is profound; I should ask the Buddha about it.” Having thought this, he said to the Buddha:
Profound Prajñāpāramitā, for what reason does the Tathāgata teach that it is without end?
The Buddha said to Subhūti:
Profound Prajñāpāramitā, because it is like space, cannot be exhausted.
The Venerable Subhūti addressed the Buddha:
“How should Bodhisattvas arouse the perfection of wisdom?”
The Buddha told Subhūti:
“The assemblies of Bodhisattvas should contemplate that all dharmas of form, feeling, perception, volition, and consciousness are inexhaustible, in order to arouse the perfection of wisdom. They should contemplate that ignorance up to old age and death are all inexhaustible, in order to arouse the perfection of wisdom. Thus, Subhūti, the assemblies of Bodhisattvas should practice in this way to arouse the perfection of wisdom.
Subhūti, you should know that the assemblies of Bodhisattvas contemplate dependent origination in twelve links, thereby staying far away from the two extremes; they contemplate dependent origination in twelve links as having no middle and no surrounding. This is the marvelous and unequaled contemplation of the Bodhisattvas. That is to say, they must sit upon the wondrous seat of Bodhi before they can correctly contemplate the profound meaning of dependent origination in twelve links, which is like the vast and boundless sky that cannot be exhausted; only then can they attain the wisdom of omniscience.
Subhūti, you should know that if Great Bodhisattvas practice the profound perfection of wisdom with the aspect of inexhaustible space and correctly contemplate dependent origination in twelve links, they will not fall into the stages of the Śrāvakas or Pratyekabuddhas, and will quickly realize the supreme enlightenment.
Subhūti, you should know that those assemblies of Bodhisattvas who regress from the supreme enlightenment do so because they do not rely on such skillful means of application. When assemblies of Bodhisattvas practice the profound perfection of wisdom but do not understand correctly, with what inexhaustible aspect should they arouse the perfection of wisdom in order to correctly contemplate dependent origination in twelve links?
Subhūti, you should know that if assemblies of Bodhisattvas regress from the supreme enlightenment, it is entirely because they have distanced themselves from the skillful means for arousing the perfection of wisdom.
Subhūti, you should know that if assemblies of Bodhisattvas do not regress from the supreme enlightenment, it is entirely because they rely upon the skillful means of the perfection of wisdom for its arousal. These Bodhisattvas, by relying on such skillful means, practice the profound perfection of wisdom; using the aspect of inexhaustible space, they correctly contemplate dependent origination in twelve links. When they contemplate dependent origination in this way, they do not see any dharma whatsoever that is produced from a cause; they do not see any dharma whatsoever whose nature and characteristics are permanent and abiding; they do not see any dharma whatsoever that has a creator or a recipient. These Bodhisattvas practice the profound perfection of wisdom, and having used the aspect of inexhaustible space to contemplate dependent origination in twelve links just as it truly is and thereby aroused the perfection of wisdom, they can quickly attain the wisdom of omniscience.
Subhūti, you should know that when a Bodhisattva correctly contemplates dependent origination in twelve links as it truly is and gives rise to the perfection of wisdom, at that time the Bodhisattva completely does not see form, feeling, perception, volition, or consciousness; does not see this Buddha-world, does not see that Buddha-world, and does not see any dharma by which the worlds of these Buddhas or those Buddhas could be seen.
If Bodhisattvas are able to practice the profound perfection of wisdom in this way, then at that time Māra becomes extremely sorrowful, as though struck by a poisoned arrow. It is like a person whose parents have died, whose body and mind become filled with grief; Māra is likewise.
The Venerable Subhūti addressed the Buddha:
“Is it only one Māra who, seeing Bodhisattvas practicing the profound perfection of wisdom, becomes extremely sorrowful as though struck by a poisoned arrow? Or are all the Mārās throughout the three-thousandfold great world-system also like this?”
The Buddha told Subhūti:
“All the Mārās filling the three-thousandfold great world-system, upon seeing Bodhisattvas practicing the profound perfection of wisdom, all become greatly troubled and sorrowful as though struck by poisoned arrows; each one does not feel at ease even in their own seats. Why? Because if Bodhisattvas abide in the profound perfection of wisdom, then if gods, humans, asuras, and others in the world seek out faults in those Bodhisattvas, they cannot find any; therefore they cannot disturb or cause them to regress.
Therefore, Subhūti, if Bodhisattvas wish to attain the supreme enlightenment, they should diligently abide in the profound perfection of wisdom. If Bodhisattvas are able to diligently abide in the profound perfection of wisdom, they can perfect the practice of the perfections of giving, pure discipline, patience, diligence, and meditative concentration. If Bodhisattvas are able to personally practice the profound perfection of wisdom, they can perfectly practice all the skillful means of the perfections. Whatever activities of Māra arise, they can know them correctly as they truly are and abandon them.
Therefore, Subhūti, if Bodhisattvas wish to personally protect their skillful means, they should personally practice the profound perfection of wisdom.
When Bodhisattvas cultivate and arouse the profound perfection of wisdom, at that time the World-Honored Buddhas in immeasurable and boundless worlds will together protect and remember them. These Bodhisattvas should think: ‘Those Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, also gave rise to the wisdom of omniscience from the perfection of wisdom.’ Having thought this, they should further reflect: ‘Just as those Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, have realized the Dharma, so too shall I realize it.’
Thus, Subhūti, when Bodhisattvas cultivate and arouse the profound perfection of wisdom and further contemplate in this way, even if it is only for the duration of a finger snap, the amount of merit generated will surpass the merits obtained through the practice of giving by Bodhisattvas with attachment to attainment over as many great kalpas as the sands of the Ganges River—how much more so if they are able to contemplate in this way for one day or half a day!
Such Bodhisattvas will before long abide in the irreversible stage and will constantly be protected and remembered by the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones. If these assemblies of Bodhisattvas receive the protection and remembrance of the Buddhas, then they will certainly attain the supreme enlightenment, not fall into the stages of Śrāvakas or Pratyekabuddhas, and will certainly no longer be born in the evil destinies. They will be born among gods and humans and will not be separated from the Buddhas.
If Bodhisattvas, while cultivating and arousing the profound perfection of wisdom, further recollect and contemplate the virtues of the Buddhas for the duration of a finger snap, they will still attain immeasurable merits and extraordinary benefits; how much more so if they spend one day or more, with vigorous diligence, cultivating and arousing the profound perfection of wisdom and recollecting and contemplating the virtues of the Buddhas, just as the assemblies of Bodhisattvas such as the Fragrant Elephant Bodhisattvas constantly practice the holy life in the presence of the Buddha Akṣobhya and never depart from the perfection of wisdom.”
At that time, the Blessed One finished expounding this sutra. The immeasurable assembly of Great Bodhisattvas, with Bodhisattva Maitreya as their leader; the Venerable Subhūti, Śāriputra, and the other great Śrāvakas; and the gods, dragons, gandharvas, and others—all the great assembly, having heard the Buddha’s teaching, greatly rejoiced, accepted it with faith, and respectfully practiced it.