RADIANT LIGHT PRAJÑĀPĀRAMITĀ SŪTRA
Volume 6
Chapter 28: NON-ABIDING
At that time, within the great trichiliocosm, the Four Heavenly Kings, together with countless hundreds of thousands of myriads of billions of heavenly beings, came to the Dharma assembly.
Śakra Devānām Indra, together with countless hundreds of thousands of myriads of billions of heavenly beings, also came to the Dharma assembly.
From the Heaven of Suyāma up to the Akaniṣṭha Heaven, the merits and radiance of the heavenly beings shone brilliantly. Even so, they could not compare to the light of the Buddha, which illuminated the world hundreds of thousands of myriads of billions of times more brightly, eclipsing the light of all the heavenly beings and even the golden treasures. Near the Buddha, the light of the heavenly beings was as small as the flame of a lamp. Therefore, their radiance no longer appeared.
Śakra Devānām Indra addressed the Venerable Subhūti:
“Today, the Four Heavenly Kings and the deities of the Akaniṣṭha Heaven within this great trichiliocosm all wish to hear the Venerable Subhūti expound the Prajñāpāramitā to instruct the Bodhisattvas. How should great Bodhisattvas abide in Prajñāpāramitā? What is the Prajñāpāramitā of the great Bodhisattvas? How should great Bodhisattvas practice Prajñāpāramitā?”
Subhūti replied:
“Kauśika, I shall rely upon the spiritual power of the Buddha to speak the Prajñāpāramitā for the Bodhisattvas, expounding the Dharma appropriate for them so that they may abide securely.
Now, those heavenly beings who have not yet generated the aspiration for Bodhi will generate it. Those who have already entered the path but remain attached cannot, through such attachment, give rise to the mind of Unsurpassed Perfect Enlightenment. Why? Because they are obstructed by the realm of birth and death. If such people generate the Bodhi mind, I also rejoice with them and help them attain the highest state. I do not hinder their merit midway along the path.
“Kauśika, what is Prajñāpāramitā?
A great Bodhisattva should uphold it in accordance with the wisdom of omniscience, contemplating form as impermanent, suffering, empty, and non-self; as subject to aging, sickness, sorrow, grief, pain, accumulation, change, decay, fear, conflict, and as unreliable. Reflecting in this way, the Bodhisattva does not cling.
One should not cling to feeling, perception, formations, consciousness, the six sense faculties, or the six sense objects. All are suffering. Even tranquility should not be clung to. One should contemplate the tranquility of the five aggregates, the tranquility of the six faculties and the six objects. With the wisdom of omniscience, the Bodhisattva understands that craving arises from ignorance, and even the twelve links of dependent origination are not to be grasped. The great Bodhisattva should think: because ignorance and craving cease, the twelve links of dependent origination also cease, and suffering is likewise not clung to.
“Furthermore, Kauśika, with the wisdom of omniscience, the great Bodhisattva contemplates even the thirty-seven aids to enlightenment up to the eighteen unique qualities of a Buddha without attachment.
“Furthermore, Kauśika, with the wisdom of omniscience, the great Bodhisattva practices the Perfection of Giving, the Perfection of Morality, the Perfection of Patience, the Perfection of Diligence, and the Perfection of Meditation without attachment.
“Kauśika, when practicing Prajñāpāramitā, the Bodhisattva should contemplate as follows: there are only dharmas, and dharmas succeeding one another serve as causes and conditions for one another, mutually supporting one another to completion. Regarding all dharmas, the Bodhisattva does not conceive of a self or what belongs to a self. To think otherwise is not in accord with mindfulness of the Path.
“Kauśika, with notions different from the Path, one can neither see nor attain it. The Path has no notion; therefore, the mind cannot attain it, nor can it see it.
“Kauśika, when practicing Prajñāpāramitā, the Bodhisattva should contemplate thus: do not cling to any dharma whatsoever.”
Śakra Devānām Indra asked the Venerable Subhūti:
“What is meant by mental cognition? How is it that both mental cognition and the mind of the Path can neither be attained nor seen?”
Subhūti replied:
“Kauśika, mental cognition does not constitute mind. The mind of the Path is also not mind; it likewise does not constitute mind. Do not grasp what is not mind. A conception of what is not mind is itself not mind, yet what is not mind is also mind. This is the Prajñāpāramitā of the great Bodhisattvas.”
At that time, the Buddha praised the Venerable Subhūti:
“Excellent, excellent! Just as you have explained the meaning of Prajñāpāramitā, so should the Bodhisattvas be instructed and guided.”
Subhūti said to the Buddha:
“World-Honored One, I shall repay this kindness; I cannot fail to repay it. I shall repay the kindness of all the Thus Come Ones, the Unsurpassed Perfectly Enlightened Ones, and their disciples of the past, striving to assist and bring peace of mind to the Bodhisattvas.
“World-Honored One, in ancient times, all the Buddhas and great Bodhisattvas also studied the six Pāramitās and attained Unsurpassed Bodhi.
“World-Honored One, we too shall strive to assist and reassure the Bodhisattvas, study the six Pāramitās, and attain Unsurpassed Bodhi.”
Then the Venerable Subhūti said to Kauśika:
“Kauśika, listen carefully. I shall explain how a great Bodhisattva abides in Prajñāpāramitā. To abide is just like not abiding. The five aggregates and the emptiness of the five aggregates; the Bodhisattva and the emptiness of the Bodhisattva—the emptiness of the five aggregates and the emptiness of the Bodhisattva are one emptiness, not two.
“Kauśika, this is how the Bodhisattva should abide in Prajñāpāramitā.
“Kauśika, the six sense faculties and their emptiness; the Bodhisattva and the emptiness of the Bodhisattva—the emptiness of the six faculties and the emptiness of the Bodhisattva are not different. The six natures and their emptiness; the Bodhisattva and the emptiness of the Bodhisattva—the emptiness of the six natures and the emptiness of the Bodhisattva are likewise not different. The great Bodhisattva should contemplate in this way and likewise abide in Prajñāpāramitā.
“Furthermore, Kauśika, the twelve links of dependent origination and their emptiness; the cessation of the twelve links of dependent origination and the emptiness of that cessation; the Bodhisattva and the emptiness of the Bodhisattva; the twelve links of dependent origination and their emptiness—these are one, not two.
“Kauśika, this is how the great Bodhisattva should abide in Prajñāpāramitā.
“The six Pāramitās and their emptiness; internal and external emptiness; the emptiness of conditioned and unconditioned dharmas; the thirty-seven aids to enlightenment; the eighteen unique qualities of a Buddha; the samādhi gateways; the dhāraṇī gateways; the Vehicle of the Śrāvakas; the Vehicle of the Pratyekabuddhas—all are likewise. The Bodhisattva, the Thus Come One, and the wisdom of omniscience are also likewise. The emptiness of the Bodhisattva and the emptiness of omniscient wisdom are one emptiness, not two. The Bodhisattva should abide in Prajñāpāramitā in this way.”
Śakra Devānām Indra asked the Venerable Subhūti:
“What does the Venerable mean? How does a great Bodhisattva not remain in Prajñāpāramitā?”
Subhūti replied:
“Kauśika, the Bodhisattva does not remain in the attainment of the five aggregates, nor in the attainment of the six sense faculties, nor in the attainment of the six natures, nor in the attainment of the thirty-seven aids to enlightenment up to omniscient wisdom. One does not remain in the attainment from the fruit of Stream-enterer, Arhat, or Pratyekabuddha up to Buddhahood. One does not remain even in the non-clinging attainment from the five aggregates up to omniscient wisdom. One does not remain in the attainment from the fruit of Stream-enterer to Buddhahood. One does not remain obstructed by attainments concerning the five aggregates as impermanent or permanent, suffering or bliss, pure or impure, self or non-self, empty or not empty, extinguished or not extinguished, tranquil or not tranquil…
“One does not remain in the incomplete fruit of Stream-enterer up to the incomplete fruit of Buddhahood, nor does one remain in the merit of a Stream-enterer up to the merit of a Buddha.
“Furthermore, Kauśika, the great Bodhisattva should not remain in obstructive attainments from the First Ground up to the Tenth Ground.
From the first stage onward, one should not stop at attainment and say: “I have fully perfected the Perfection of Giving (Dāna Pāramitā), the Perfection of Patience (Kṣānti Pāramitā), the Perfection of Diligence (Vīrya Pāramitā), the Perfection of Meditation (Dhyāna Pāramitā), and the Perfection of Wisdom (Prajñā Pāramitā). I must fully accomplish the thirty-seven aids to enlightenment.” One should not stop there and regard it as an attainment, nor should one stop on the Bodhisattva path. One should not abide in attainment even when the Bodhisattva has fully acquired the five kinds of supernatural powers.
When the Bodhisattva has fully acquired the five supernatural powers and says: “I will go to immeasurable, countless asaṃkhyeya kalpas and Buddha lands to behold the Thus Come Ones, to hear the Dharma, and after hearing it, transmit those teachings to all sentient beings,” the Bodhisattva should not stop at that attainment.
The Bodhisattva should not stop at this attainment and say: “I will transform things to become like the worlds of the Buddhas, the Thus Come Ones.” The Bodhisattva should not stop at the attainment of Prajñā Pāramitā, saying that they will teach and guide all sentient beings so they may attain the Path. Nor should one dwell on the thought: “I will make offerings to immeasurable, countless Buddhas with banners, flowers, incense, jeweled parasols, and innumerable hundreds of thousands of bolts of cloth, and I will enable immeasurable, countless sentient beings to accomplish Supreme Enlightenment.” One should not dwell on thoughts such as: “I will attain the five kinds of vision: the physical eye, the heavenly eye, the Dharma eye, the wisdom eye, and the Buddha eye, and I will give rise to all samādhis.”
One should not vow: “When I attain the various samādhis, I will be completely free and masterful within them.” The Bodhisattva should not remain in such attainments. One should not dwell on attainment when one has acquired all dhāraṇīs, the four unhindered knowledges, the four fearlessnesses, the ten powers, the eighteen unique qualities of a Buddha, the four immeasurables, great loving-kindness, great compassion, the thirty-two marks of excellence, and the eighty minor characteristics.
Among the eight stages of realization (the four paths and the four fruits), when one attains the essential faith and the essential Dharma, one should not stop there. One should not remain at the fruit of Stream-enterer (Srotāpanna), though only seven more rounds of birth and death remain; nor at the fruit of Once-returner (Sakadāgāmin), though only one more birth remains. One should not stop at these attainments. When one passes away and completely cuts off all afflictions, one should not stop there. One should not abide in the Nirvāṇa of the Stream-enterer. The Once-returner, who has not yet eradicated the roots of suffering, should not abide there. Even upon attaining the aspiration and path of the Non-returner (Anāgāmin), one should not abide there. Nor should one abide in the stage of the Non-returner who enters Nirvāṇa midway. Upon attaining Arhatship, or attaining Arhatship and entering Nirvāṇa without remainder in the intermediate state, one should not abide there. Nor should one abide in the stage of the Pratyekabuddha. One who surpasses the Arhat and the Pratyekabuddha should not abide even in the Bodhisattva stages.
One should not abide in attainment when the Great Bodhisattva performs the work of a Buddha by liberating immeasurable sentient beings. Even though through all these deeds one attains Supreme Enlightenment, and when all afflictions are extinguished one realizes the Thus Come One, the Unsurpassed, Perfectly Enlightened One, turns the Wheel of Dharma, and carries out the Buddha’s work of liberating immeasurable sentient beings, one should still not abide in that.
By attaining the four bases of spiritual power within this samādhi, one may gain a lifespan lasting as many kalpas as the sands of the Ganges, extending one’s life for innumerable kalpas, and attain the thirty-two marks of a Great Being. Each mark possesses one hundred merits and virtues, yet one should not abide there. One may make one’s world as vast as the Buddha lands equal in number to the sands of the Ganges in the ten directions; one’s three-thousand-great-thousand-world system may become entirely made of vajra; one’s Bodhi tree may emit a fragrance such that all sentient beings who smell it are freed from greed, hatred, and delusion, and no longer give rise to the aspiration of a Śrāvaka or Pratyekabuddha. Those who smell this fragrance may have both mental and physical illnesses eliminated. One may cause one’s world to hear only the names of the five aggregates—form, feeling, perception, formations, and consciousness—and not hear the names of the six pāramitās. One may cause one’s world not to hear of the thirty-seven aids to enlightenment, the eighteen unique qualities of a Buddha, or even the names from Stream-enterer up to Buddha. In all such cases, the Great Bodhisattva should not abide there.
Why is this? Because when the Thus Come One, the Unsurpassed, Perfectly Enlightened One attained Supreme Enlightenment, there was no attainment with respect to any dharma.
“Kauṇḍinya! Therefore, within Prajñā Pāramitā, the Bodhisattva should abide in non-attainment.”
At that time, the Venerable Śāriputra thought: “How should a Great Bodhisattva abide in Prajñā Pāramitā?”
Subhūti, knowing Śāriputra’s thought, asked:
“Śāriputra! In your opinion, where do the Buddhas abide?”
Śāriputra replied:
“The Buddhas do not abide anywhere, nor does their mind rest anywhere. They do not abide in the five aggregates, nor in accomplishment, nor in non-accomplishment. They do not abide in conditioned or unconditioned phenomena. Nor do they abide in the eighteen unique qualities of a Buddha or in omniscient wisdom.”
Subhūti said:
“Within Prajñā Pāramitā, the Great Bodhisattva should abide just as the Thus Come Ones, the Unsurpassed, Perfectly Enlightened Ones abide—abiding as not abiding. The Great Bodhisattva should abide in this way, abiding in that which is without abiding.”
At that time, among those assembled, some heavenly beings thought: “We can understand the words spoken by the Yakṣa, but we do not understand the words Subhūti speaks concerning Prajñā Pāramitā.”
The Venerable Subhūti, knowing the thoughts of the heavenly beings, asked:
“Do you not understand and not know?”
The heavenly beings replied:
“That is correct, Venerable. We truly do not understand and do not know.”
Subhūti said to the heavenly beings:
“In what I say, not a single word can be seen, nor is there anyone who hears. Why? Because within Prajñā Pāramitā there are no written words, nor is there anyone who hears.
“Heavenly beings! The Dharma of the Thus Come One, the Unsurpassed, Perfectly Enlightened One, also has no written words.
“Heavenly beings! Suppose the Thus Come One magically creates a Buddha and the four assemblies of disciples, and after creating them, teaches the Dharma to them. What do you think? Is there anyone there who teaches, anyone who speaks, or anyone who hears?”
The heavenly beings replied:
“No, Venerable.”
The Venerable Subhūti said:
“All dharmas are like magical illusions. Within them there is no one who speaks, no one who hears, and no one who knows. It is like a person dreaming and seeing the Buddha teaching the Dharma. What do you think? Is there anyone who speaks and anyone who hears?”
The devas said:
“There is no speaker, and there is no listener.”
Subhūti said: “All dharmas are like illusions. There is no speaker, there is no listener; they do not truly exist.
Suppose there are two people, each standing at opposite ends of a deep ravine. Both raise their voices in praise of the Buddha, the Dharma, and the Sangha. Do the echoes of their voices know one another?”
The devas replied:
“Venerable sir, they do not.”
Subhūti said:
“Suppose a skilled magician stands at a crossroads and conjures a Tathāgata along with the fourfold assembly of disciples, who then expound the Dharma. What do you think? Is there anyone there who speaks, teaches, or listens?”
The devas said:
“Venerable sir, no.”
The devas then thought: “The Venerable Subhūti is explaining Prajñāpāramitā. This Dharma is extremely profound; its teaching is even deeper and exceedingly subtle.”
Knowing the thoughts of the devas, Subhūti said:
“Form is neither profound nor subtle. It is not made subtle by the five aggregates. The six sense faculties, the emptiness of the internal and external, the emptiness of conditioned dharmas, the emptiness of unconditioned dharmas, and even the six pāramitās and the eighteen unique qualities of a Buddha are all the same. The various samādhis and dhāraṇīs, up to omniscient wisdom—all of these are neither profound nor subtle. Omniscient wisdom itself is not profound or subtle.”
The devas thought: “While expounding the Dharma, he does not speak of the five aggregates, the six sense faculties, the six pāramitās, the emptiness of the internal and external, the emptiness of conditioned dharmas, or the emptiness of unconditioned dharmas. He does not speak of the thirty-seven factors of enlightenment, the eighteen unique qualities of a Buddha, the fruit of Stream-entry up to the fruit of Arhatship, nor of the path of the Pratyekabuddha. He does not even speak of words and letters. How is this so?”
Subhūti said:
“Devas, it is exactly so! The path of the Tathāgata is entirely without attainment, and there is nothing that can be taught. Therefore, among all dharmas there is no speaker, no listener, no receiver, and no one who attains.”
Subhūti said:
“Devas! Whoever wishes to abide in the fruit of Stream-entry or attain the fruit of Stream-entry; or whoever wishes to abide in or attain the fruit of Arhatship, the path of the Pratyekabuddha, or Buddhahood, should abide in this way, never departing from the Eye of Wisdom.
From the moment a Bodhisattva first arouses the aspiration for enlightenment until now, there has been nothing to speak of and nothing to hear. One should abide in this way.”
Chapter 29: Like an Illusion
At that time, the devas thought: “How should we listen to the Dharma taught by the Venerable Subhūti?”
Knowing the thoughts of the devas, the Venerable Subhūti said:
All of you! Those in this assembly, listen to my teaching as if to an illusion. Even if someone hears it, there is nothing to grasp; even if there is nothing seen, there is nothing attained.
The heavenly beings asked:
“Venerable Sir! Are sentient beings like illusions?”
Subhūti replied:
“Yes! All sentient beings are like illusions. Those in this assembly are also like illusions; we too are like illusions, like dreams. The five aggregates are like illusions, like magical creations; the six faculties, consciousnesses, and sense objects are like illusions, like magical creations. Inner emptiness, outer emptiness, the emptiness of conditioned phenomena and unconditioned phenomena, the thirty-seven factors conducive to enlightenment, and the eighteen unique qualities of a Buddha are all likewise like illusions, like magical creations. From the fruit of Stream-enterer up to the unsurpassed perfect enlightenment of Buddhahood, all are like illusions.”
At that moment, the heavenly beings asked Venerable Subhūti:
“Why is it that even the attainment of Buddhahood is also like an illusion, like a dream?”
Subhūti replied:
“I say that even the attainment of Buddhahood is like an illusion. If there were any dharma beyond Nirvāṇa, I would also say it is like an illusion.
Heavenly beings! Dreams and illusions are one, not two.”
Then venerables such as Śāriputra, Mahā-Maudgalyāyana, Mahā-Kauṣṭhila, Mahā-Kātyāyana, Pūrṇa Maitrāyaṇīputra, Mahākāśyapa… together with countless, innumerable Bodhisattvas, asked Venerable Subhūti:
“Prajñāpāramitā is so profound, so vast, difficult to understand, difficult to comprehend, difficult to see, difficult to know. Who is able to penetrate it thoroughly?”
Then Venerable Ānanda addressed the great disciples and the Bodhisattvas:
“This Prajñāpāramitā is a very profound, subtle, and vast teaching, difficult to see, difficult to understand, difficult to know, inconceivable. Only those who are irreversible, the great Bodhisattvas, those who have fully realized the truth, Arhats who over immeasurable and countless past kalpas have planted roots of merit before the Buddhas, who have constantly associated with spiritual friends, and good men and women of great wisdom—such people, upon hearing this profound, vast, and wondrous Prajñāpāramitā, are able to believe in it with joy and never abandon it.
They do not use emptiness to distinguish the five aggregates, nor do they use the five aggregates to distinguish emptiness. They do not use the five aggregates to distinguish signlessness or wishlessness, nor signlessness or wishlessness to distinguish the five aggregates. They do not use non-arising and non-ceasing to distinguish the five aggregates, nor the five aggregates to distinguish non-arising and non-ceasing. They do not use tranquility to distinguish the five aggregates, nor the five aggregates to distinguish tranquility. The same applies to the six sense faculties and dependent origination.
From the Perfection of Giving to the Perfection of Wisdom, it is the same. From inner and outer emptiness to the emptiness of conditioned and unconditioned phenomena, it is the same. From the thirty-seven factors conducive to enlightenment to the eighteen unique qualities of a Buddha, it is likewise the same. They do not use the samādhis and dhāraṇīs to distinguish the five aggregates, nor the five aggregates to distinguish the samādhis and dhāraṇīs. They do not use the attainments of Stream-enterer, Arhat, Pratyekabuddha, or even omniscient wisdom to distinguish emptiness, nor emptiness to distinguish omniscient wisdom.
Likewise, they do not use signlessness or wishlessness to distinguish omniscient wisdom, nor omniscient wisdom to distinguish signlessness or wishlessness. They do not use completeness or incompleteness to distinguish emptiness, nor emptiness to distinguish completeness or incompleteness; the same applies to signlessness and wishlessness. They do not use non-arising and non-ceasing to distinguish tranquility, nor do they use tranquility to distinguish the five aggregates.”
Subhūti said to the heavenly beings:
“Prajñāpāramitā is extremely profound; therefore, those with wisdom always practice it. Why? Because in this dharma there is nothing to worry about and nothing to grieve over. If there is no worry and no grief, then sentient beings are not cut off.”
Śāriputra said to Venerable Subhūti:
“In this Prajñāpāramitā, the teachings of the Three Vehicles and the teachings for protecting Bodhisattvas are extensively explained, from the initial awakening of the aspiration to enlightenment up to the tenth stage, the six Perfections, the thirty-seven factors conducive to enlightenment, the eighteen unique qualities of a Buddha, and the teachings that protect great Bodhisattvas.
This is how Bodhisattvas practice Prajñāpāramitā to teach sentient beings, journey to the Buddha lands, lose none of their supernatural powers, and, according to whatever they wish, immediately fulfill their aspirations through the wholesome roots established by making offerings to the Buddhas in former times. Following the Buddhas, the World-Honored Ones, they hear and receive the Dharma continuously until attaining omniscient wisdom. Without ever departing from samādhi, they obtain unobstructed eloquence, inexhaustible eloquence, eloquence suited to people’s capacities, quick eloquence, eloquence in accord with the true meaning, and eloquence surpassing all the world.”
Subhūti said:
“Exactly so. As Śāriputra has said, Prajñāpāramitā fully and extensively teaches the doctrines of the Three Vehicles and the Bodhisattva Vehicle. Great Vehicle Bodhisattvas attain supreme eloquence without grasping or clinging. They do not cling to self, possessions, views, lifespan, or the five aggregates; from the Perfection of Giving to the Perfection of Wisdom, from inner and outer emptiness to the emptiness of conditioned and unconditioned phenomena, from the thirty-seven factors conducive to enlightenment and the eighteen unique qualities of a Buddha up to all-knowing wisdom.”
Śāriputra asked:
“Why does Prajñāpāramitā extensively teach the doctrines of the Three Vehicles, yet there is no attainment? Why does it speak of protecting all Bodhisattvas? Why does Prajñāpāramitā bestow supreme eloquence, yet there is no attainment?”
Subhūti replied:
“From inner emptiness up to the teachings of the Three Vehicles, all arise from Prajñāpāramitā, yet there is no attainment. From inner and outer emptiness to the emptiness of conditioned and unconditioned phenomena, the extensive teachings of the Three Vehicles also involve no attainment. From inner and outer emptiness, the extensive teaching that protects Bodhisattvas enables them to attain the supreme and wondrous eloquence throughout the world, yet there is likewise no attainment. From the emptiness of conditioned and unconditioned phenomena up to the Bodhisattva’s attainment of supreme eloquence, all support the entire world through non-attainment.”
Chapter 30: THE RAIN OF DHARMA
At that time, Śakra Devānām Indra thought: “Venerable Subhūti expounds the Dharma like rain showering throughout the three thousand great thousandfold world system.”
From the Heaven of the Four Heavenly Kings up to the Highest Heaven of the Form Realm, all the heavenly realms thought: “Now the Venerable Subhūti is raining down the Dharma for our sake. We should manifest beautiful flowers and scatter them over the Blessed Buddha, the great Bodhisattvas, the great disciples, and the Venerable Subhūti.”
At that very moment, Śakra Devānām Indra and the gods of the Four Heavenly Kings throughout the trichiliocosm all manifested beautiful flowers and scattered them over the Buddha, the great Bodhisattvas, the assembly of bhikṣus, and the Venerable Subhūti, making offerings to Prajñāpāramitā. At that time, throughout the entire trichiliocosm, the devas scattered flowers that filled the sky like a canopy over the seats. At that instant, the flowers floating in the air transformed into exceptionally beautiful floral platforms.
Then Subhūti thought: “Since I came to this heavenly palace, I have never seen flowers like these. The flowers scattered by the heavenly sons are manifested flowers, not flowers that grow from trees.”
Śakra Devānām Indra said to the Venerable Subhūti:
“These flowers are neither fresh flowers nor flowers from the tree of imagination.”
The Venerable Subhūti replied:
“Kauśika, if these flowers are not born from trees, then they should not be called flowers.”
Śakra Devānām Indra asked Subhūti:
“Is it only these flowers that are unborn, or are the five aggregates also unborn?”
Subhūti answered:
“These flowers and the five aggregates are both unborn. If they are unborn,
then they are not the five aggregates. The six sense faculties are also unborn; if they are unborn, then they are not the six sense faculties. The six pāramitās are also unborn; if the six pāramitās are unborn, then they are not the six pāramitās. From inner emptiness and outer emptiness to the emptiness of conditioned dharmas and unconditioned dharmas, all are likewise unborn. If they are unborn, then they are neither conditioned dharmas nor the emptiness of unconditioned dharmas. The thirty-seven aids to enlightenment, the eighteen unique qualities of a Buddha, and even omniscient wisdom are also unborn. If they are unborn, then they are not omniscient wisdom.”
Śakra Devānām Indra thought: “The eloquence of the Venerable Subhūti is profound and marvelous indeed, for he understands in this way. With such eloquence, the Venerable Subhūti expounds the Dharma according to the capacities of beings without contradiction.”
The Buddha said to Śakra Devānām Indra:
“That is correct! Kauśika, the Venerable Subhūti is truly supremely wondrous. He teaches the Dharma in accordance with the capacities of beings and without contradiction.”
Śakra Devānām Indra addressed the Buddha:
“World-Honored One, in what way does the Venerable Subhūti teach the Dharma in accordance with beings’ capacities without contradiction or error?”
The Buddha said to Kauśika:
“The five aggregates and the six sense faculties are merely numerical designations. Because the five aggregates and the six sense faculties are merely designations, what Subhūti says is free from error. Why? Because in accordance with the true Dharma there is neither error nor conjunction. Since there is no conjunction, there is no error. Therefore, what Subhūti says is without error. The same applies to the six pāramitās, inner and outer emptiness, the emptiness of conditioned and unconditioned dharmas, the thirty-seven aids to enlightenment, and the eighteen unique qualities of a Buddha. Likewise, from the fruit of Stream-enterer up to the path of the Pratyekabuddha, up to omniscient wisdom and the practice of omniscient wisdom; and from the Stream-enterer, Arhat, and Pratyekabuddha up to Perfect Enlightenment—it is all the same.
“Kauśika, these attainments are merely numerical designations; what the Venerable says are also merely numerical designations. Therefore, what the Venerable Subhūti says is not mistaken. Why? Because according to the Dharma there is neither conjunction nor error. Since there is neither conjunction nor error, Subhūti teaches the Dharma in this way, adapting it to the capacities of beings without error.”
Subhūti said:
“Indeed, Kauśika, according to the teaching set forth by the Blessed Buddha, when a Bodhisattva practices Prajñāpāramitā, one should know that these dharmas too are merely numerical designations.
“Kauśika, when a Bodhisattva learns in this way, he learns form, feeling, perception, formations, and consciousness without seeing the five aggregates as something to be learned. Learning in this way, he does not learn inner and outer emptiness or the emptiness of conditioned and unconditioned dharmas. Why? Because he sees no dharma to be learned. Learning in this way, he learns the thirty-seven aids to enlightenment and the eighteen unique qualities of a Buddha, yet he does not learn the fruits of Stream-enterer, Arhat, or Pratyekabuddha, nor even the path of omniscient wisdom. Why? Because he sees no omniscient wisdom to be learned.”
Śakra Devānām Indra asked the Venerable Subhūti:
“Why is it that one does not see the five aggregates, and likewise does not see omniscient wisdom?”
Subhūti replied:
“Kauśika, the five aggregates and the emptiness of the five aggregates, omniscient wisdom and the emptiness of omniscient wisdom. Why? One cannot learn the emptiness of form through the form of emptiness, nor can one learn the omniscient wisdom of emptiness through the emptiness of omniscient wisdom. One does not learn emptiness in order to learn emptiness, nor does one learn because of both together, nor because of both in order to learn the emptiness of the five aggregates, nor because of both in order to learn the emptiness of omniscient wisdom.
“Kauśika, not using duality to learn the emptiness of the five aggregates is to learn the six pāramitās. Not using duality to learn the emptiness of omniscient wisdom is to learn the six pāramitās, to learn inner and outer emptiness up to the emptiness of conditioned and unconditioned dharmas, to learn the thirty-seven aids to enlightenment and the eighteen unique qualities of a Buddha; not using duality in learning is to learn from the Stream-enterer up to the Arhat and Pratyekabuddha; not using duality is to learn Perfect Enlightenment; nor does one use duality to learn omniscient wisdom or to learn Buddhahood.
“This Bodhisattva learns omniscient wisdom by learning the immeasurable, boundless, countless Buddha-dharmas.
“This Bodhisattva learns the Buddha-Dharma without learning the increase of the five aggregates, without learning the decrease of the five aggregates, and likewise without learning because omniscience increases or decreases. Thus the Bodhisattva learns neither increase nor decrease, neither clinging to the five aggregates nor halfway extinguishing the five aggregates. Likewise, regarding omniscient wisdom, he neither receives it as an object of learning nor halfway extinguishes omniscient wisdom.”
Śāriputra asked the Venerable Subhūti:
“When a Bodhisattva learns in this way, does he neither learn by acquiring omniscient wisdom nor by halfway extinguishing omniscient wisdom?”
Subhuti replied:
“Yes, that is so!”
Shariputra then asked:
“Why is it that from the five aggregates up to the knowledge of omniscience, one does not learn by grasping, nor by extinguishing the knowledge of omniscience halfway?”
Subhuti replied:
“Form itself does not grasp, nor is there anyone who grasps form. Likewise, up to the knowledge of omniscience, it neither grasps itself nor is there anyone who grasps the knowledge of omniscience. From the internal and external, there is no coming to existent dharmas; nonexistent dharmas, emptiness itself neither grasps nor is there anyone who grasps emptiness. Thus, Shariputra, because the great Bodhisattvas do not grasp any dharmas, they give rise to the knowledge of omniscience.”
Shariputra asked:
“When a Bodhisattva studies Prajñāpāramitā without grasping any dharmas, does the knowledge of omniscience arise?”
Subhuti replied:
“Yes, that is so!”
Shariputra asked again:
“If a Bodhisattva studies in this way, without grasping any dharmas, without learning to grasp, and without learning extinction, then how can the knowledge of omniscience arise?”
Subhuti replied:
“When a Bodhisattva practices Prajñāpāramitā, he does not see form arising, nor does he see form ceasing. He does not see feeling, nor non-feeling; neither permanence nor annihilation; neither increase nor decrease. Why? Shariputra! He does not regard the five aggregates as existing. He does not see arising or ceasing; does not see feeling or non-feeling; does not see permanence or annihilation; does not see increase or decrease. Why? Because he does not see the five aggregates up to the knowledge of omniscience; he does not see arising and ceasing, does not see grasping, does not see permanence, annihilation, increase, or decrease. Why? Because the knowledge of omniscience is empty, therefore there is no attainment. Thus the Bodhisattva learns Prajñāpāramitā with regard to all dharmas as neither arising nor ceasing, neither received nor permanent, neither annihilated nor increased nor decreased, and thereby the knowledge of omniscience arises. One should think in this way: There is nothing to learn and nothing to bring into being.”
Śakra Devānām Indra asked Shariputra:
“How should a Bodhisattva seek Prajñāpāramitā?”
Shariputra replied:
“Kauśika! A great Bodhisattva should seek it step by step in the manner of Subhuti.”
Śakra Devānām Indra asked:
“Is it through Subhuti’s causes, conditions, and gracious power that Shariputra says a great Bodhisattva should seek Prajñāpāramitā in the same gradual way as Subhuti?”
Subhuti replied:
“Kauśika! It is not through my causes, conditions, or gracious power.”
Śakra Devānām Indra asked:
“Then whose gracious power is it?”
Subhuti replied:
“It is the spiritual power of the Buddha.”
Śakra Devānām Indra said:
“All dharmas have no abiding place. Why then is it said to be through the Buddha’s spiritual power? The Tathāgata is not seen as existing apart from dharmas in another place, nor is the Buddha seen within suchness.”
Subhuti replied:
“That is correct!
“Kauśika! The Tathāgata is not seen from within another place, nor from outside another place. Nor is the Tathāgata taken as Suchness, nor Suchness taken as the Tathāgata. One does not regard the Suchness of the five aggregates as the Tathāgata, nor the Tathāgata as the Suchness of the five aggregates. One does not take the dharmas of the five aggregates as the Tathāgata, nor the Tathāgata as the dharmas of the five aggregates. One does not take the Suchness of omniscience as the Tathāgata, nor the Tathāgata as the Suchness of omniscience. One does not take the dharmas of omniscience as the Tathāgata, nor the Tathāgata as the dharmas of omniscience.
“Kauśika! If the Buddha and the dharmas of the five aggregates neither unite nor fail to unite, then apart from the dharmas of the five aggregates, is there union or non-union? Likewise, apart from the Suchness of the five aggregates, is there union or non-union? So too with omniscience: the Suchness of the dharmas of omniscience neither unites nor fails to unite; apart from omniscience, the Suchness of the dharmas of omniscience neither unites nor fails to unite.
“Kauśika! Therefore, in all dharmas, where there is neither union nor separation, that is the realm of spiritual power. This is action without a fixed abode.
“As you, Kauśika, just asked: How should one seek Prajñāpāramitā? One should neither seek it within the five aggregates nor apart from the five aggregates. Why? Kauśika! This Prajñāpāramitā is the five aggregates. All these dharmas are neither the same nor different, without form, invisible, unobstructed, of one characteristic; and the one characteristic is precisely no characteristic.
“Furthermore, Kauśika! When a Bodhisattva seeks Prajñāpāramitā, he neither seeks it apart from the knowledge of omniscience nor within the knowledge of omniscience. Why? Because Prajñāpāramitā and the knowledge of omniscience, and that which is sought, are neither the same nor different, without form, invisible, unobstructed, of one characteristic; and the one characteristic is no characteristic. Why? Because Prajñāpāramitā is neither the five aggregates nor separate from the five aggregates. Prajñāpāramitā is neither the knowledge of omniscience nor separate from the knowledge of omniscience. The Suchness of the five aggregates is not Prajñāpāramitā, nor is Prajñāpāramitā apart from the Suchness of the five aggregates. Prajñāpāramitā is not the dharmas of the five aggregates, nor is it apart from the dharmas of the five aggregates. Prajñāpāramitā is not the dharmas of omniscience, nor is it apart from the dharmas of omniscience.
“Why? Kauśika! Because all these dharmas do not exist and cannot be grasped. Since all dharmas cannot be grasped, Prajñāpāramitā is neither the five aggregates nor apart from the five aggregates. Prajñāpāramitā is not the dharmas of the five aggregates, nor apart from the dharmas of the five aggregates. Prajñāpāramitā is not the Suchness of the five aggregates, nor apart from the Suchness of the five aggregates. Prajñāpāramitā is not the knowledge of omniscience, nor apart from the knowledge of omniscience. Prajñāpāramitā is not the Suchness of omniscience, nor apart from the Suchness of omniscience; it is not the dharmas of omniscience, nor apart from the dharmas of omniscience.”
Śakra Devānām Indra said:
“This Mahāpāramitā is the great practice of the great Bodhisattvas. The Pāramitā is the great practice of the immeasurable and boundless Bodhisattvas. By studying this Dharma, one attains the fruit of Stream-enterer, Once-returner, Non-returner, Arhat, and Pratyekabuddha. By studying these dharmas, one perfects the Bodhisattva path, purifies Buddha-fields, teaches and transforms sentient beings, and realizes unsurpassed enlightenment.”
Subhuti said:
“Kauśika, that is so! Exactly as Śakra Devānām Indra has said: those who have attained and those who are attaining all achieve perfect enlightenment through this Prajñāpāramitā. Because the five aggregates are vast, Prajñāpāramitā is likewise vast.
“Kauśika! The five aggregates have no before, no after, no middle, and no edge. The same is true of the knowledge of omniscience.
“Kauśika! This is the great liberating activity of the great Bodhisattva. Because the five aggregates are immeasurable, the liberating activity of the great Bodhisattva is likewise immeasurable. Why? Because the five aggregates cannot be measured. Just like space, which cannot be measured, so too the five aggregates cannot be measured. Since space cannot be measured, the five aggregates cannot be measured; since the five aggregates cannot be measured, Prajñāpāramitā likewise cannot be measured. Likewise, because the knowledge of omniscience cannot be measured, the Prajñāpāramitā of the great Bodhisattva cannot be measured. Why? Because the knowledge of omniscience is immeasurable, space also cannot be measured. Because the knowledge of omniscience is immeasurable, space also cannot be measured; because space cannot be measured, Prajñāpāramitā likewise cannot be measured.
Kauśika! For this reason, the Great Bodhisattva’s Prajñāpāramitā is immeasurable, just as space is immeasurable. Because the five aggregates are boundless, the Bodhisattva’s Prajñāpāramitā is likewise boundless. Why? Because the limits and the depths of the five aggregates cannot be seen; even Omniscient Wisdom has no bottom. Therefore, the Bodhisattva’s Prajñāpāramitā also has no bottom.
Why? Kauśika! Because Omniscient Wisdom has neither bottom nor boundary, the Great Bodhisattva’s Prajñāpāramitā likewise has no bottom. From the five aggregates, which have no bottom, up to Omniscient Wisdom, which also has no bottom, all are without bottom.
Furthermore, Kauśika! Because causes and conditions have no bottom, the Bodhisattva’s Prajñāpāramitā likewise has no bottom.
Śakra Devānām Indra asked:
“Venerable Subhūti, how is it that because causes and conditions have no bottom, the Bodhisattva’s Prajñāpāramitā has no bottom?”
Subhūti replied:
“Because the causes and conditions of Omniscient Wisdom have no bottom, the Bodhisattva’s Prajñāpāramitā has no bottom. Because the causes and conditions of dharmas have no bottom, the Bodhisattva’s Prajñāpāramitā has no bottom.”
Śakra Devānām Indra asked:
“How is it that because the causes and conditions of dharmas have no bottom, the Bodhisattva’s Prajñāpāramitā has no bottom?”
Subhūti replied:
“Kauśika! Since the nature of dharmas has no bottom, can it truly be said that sentient beings exist?”
Śakra Devānām Indra replied:
“Venerable sir, they do not truly exist.”
“Kauśika! If it cannot be said that sentient beings exist, then where could sentient beings have any boundary?
“Kauśika! Suppose the Thus-Come One, the Worthy One, the Perfectly Enlightened One, were to live for as many kalpas as there are grains of sand in the Ganges and speak of sentient beings as being born and passing away. What do you think? Are there truly sentient beings who are born and who pass away?”
Śakra Devānām Indra replied:
“No, Venerable sir. Why? Because sentient beings are pure; therefore there is nothing that is purified.”
“Therefore, Kauśika, you should know that because sentient beings have no bottom, Prajñāpāramitā likewise has no bottom and no limit.”
Chapter 31: Praise
At that time, the Brahmā Kings and the Brahmā devas were all present in the assembly. Śakra Devānām Indra, together with his retinue and the heavenly maidens, was also present in the assembly.
The devas of the Śakra and Brahmā realms together praised, saying:
How wonderful, how wonderful! The Dharma proclaimed by the Venerable Subhūti is truly rare and extraordinary. Through the spiritual power of the Buddha, this teaching has been expounded and bestowed. If there are any Bodhisattvas who practice this Prajñāpāramitā without departing from it, then we regard those Bodhisattvas as the Buddha. There is no one who perceives this Dharma, nor is there anyone who perceives form, feeling, perception, mental formations, consciousness, or even Omniscient Wisdom. The teachings of the Three Vehicles, the Arhat, the Pratyekabuddha, and the Buddha also cannot be grasped.
The Buddha said to the heavenly beings:
“That is so. Just as you heavenly beings have said, this Dharma cannot be attained, nor can it be seen. From form, feeling, perception, mental formations, and consciousness up to Omniscient Wisdom, none can be attained or seen. There are only the teachings of the Three Vehicles. The teachings of the Three Vehicles likewise cannot be attained or seen.
“If there is a great Bodhisattva who practices this Prajñāpāramitā without grasping at attainment, then such a one should be regarded as the Buddha. Why? Because within the Prajñāpāramitā are extensively taught the teachings of the Three Vehicles. One does not attain Buddhahood apart from the Six Pāramitās, nor apart from the emptiness of internal and external phenomena, the emptiness of conditioned dharmas, and the emptiness of unconditioned dharmas; nor apart from the Thirty-seven Factors of Enlightenment, the Eighteen Unique Qualities of a Buddha, and Omniscient Wisdom.
“Heavenly beings, all Bodhisattvas should study and understand all dharmas, from the Perfection of Giving to Omniscient Wisdom. Therefore, such a Bodhisattva should be regarded just like the Tathāgata.”
The Buddha said to the heavenly beings:
“In ancient times, in the land of Flower Adornment, from the time I followed the Buddha Dīpaṅkara until now, I have never departed from the Six Pāramitās, from the emptiness of internal and external phenomena to the emptiness of conditioned and unconditioned dharmas, the Thirty-seven Factors of Enlightenment, the Four Dhyanas, the Four Immeasurable Minds, the Four Formless Concentrations, the various Samādhis and Dhāraṇīs, the Ten Powers, the Four Fearlessnesses, the Four Unobstructed Wisdoms, Great Loving-kindness, Great Compassion, the Eighteen Unique Qualities of a Buddha, and countless other Buddha-dharmas. I have never departed from these dharmas, nor have I grasped at them. At that time, the Buddha Dīpaṅkara predicted my future Buddhahood, saying: ‘After one asaṃkhyeya kalpa has passed, in the future you will become a Buddha named Śākyamuni, the Tathāgata, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer, Teacher of Gods and Humans, Buddha, World-Honored One.'”
Then the heavenly beings addressed the Buddha:
“World-Honored One! It is truly rare. The Bodhisattva practices Prajñāpāramitā yet neither clings to nor rejects Omniscient Wisdom. With regard to the five aggregates, there is likewise neither grasping nor abandoning.”
At that time, the Buddha looked around at the fourfold assembly of monks, nuns, laymen, laywomen, the great Bodhisattvas, the Four Heavenly Kings, and the heavenly beings up to those in the Highest Heaven of the Form Realm. Seeing the great assembly, the Buddha said to Śakra Devānām Indra:
“Kauśika, if there are great Bodhisattvas, monks, nuns, laymen, laywomen, or heavenly beings who uphold, recite, and chant the Prajñāpāramitā Sūtra, who also teach it to others, enabling them to recite and remember it without departing from the mind of Omniscient Wisdom, then Māra and his hosts will never be able to harm them. Why? Because these good men and women have practiced the emptiness, signlessness, and wishlessness of the five aggregates. Therefore, no opening can be found in their realization of emptiness, signlessness, or wishlessness. Likewise, even regarding the emptiness of Omniscient Wisdom, no opening can be found, nor is there any flaw to be seen at all.
“Kauśika, non-human beings cannot find any opening through which to harm these good men and women. Why? Because they possess great loving-kindness and great compassion, extending loving-kindness, compassion, sympathetic joy, and equanimity to all sentient beings.
“Kauśika, these good men and women will enjoy long lives. Why? Because when practicing the Perfection of Giving, they are impartial toward all sentient beings. Therefore, they obtain long life.
“Kauśika, if among the heavenly realms of the Four Heavenly Kings, Trāyastriṃśa, Yāma, Tuṣita, Nirmāṇarati, Paranirmitavaśavartin, the First Dhyāna, Second Dhyāna, Third Dhyāna, or Fourth Dhyāna within the great trichiliocosm there are those who have generated the aspiration for unsurpassed Bodhi but have never heard this Prajñāpāramitā nor upheld and recited it, then those heavenly beings should now hear it, uphold it, recite it, and practice Prajñāpāramitā without departing from the mind of Omniscient Wisdom.
“Kauśika, after these good men and women practice Prajñāpāramitā, whether they uphold it, recite it, explain it, remember it, or practice it without departing from the mind of Omniscient Wisdom, even if they go to remote, tranquil places, sit in open fields, or remain indoors, they will never be afraid. Why? Because they clearly understand the emptiness of internal and external phenomena up to the emptiness of conditioned and unconditioned dharmas, and none of these can be grasped.”
Then the Four Heavenly Kings up to the heavenly beings of the Akaniṣṭha Heaven throughout the great trichiliocosm spoke in one voice to the Buddha:
“World-Honored One! We will protect those good men and women who uphold, recite, explain, preserve, and practice Prajñāpāramitā. We will ensure that they never depart from the mind of Omniscient Wisdom.
“Why? Because through the coming and going of Bodhisattvas, the three evil paths are brought to an end, the poverty of gods and humans is eliminated, the sufferings of humankind are ended, and all disasters, illnesses, hunger, and thirst are removed.
“Through the coming and going of Bodhisattvas, wholesome things appear in the world. Thus people come to know the Four Dhyanas, the Four Immeasurables, the Four Formless Concentrations, and the Six Pāramitās; from the emptiness of internal and external phenomena to the emptiness of conditioned and unconditioned dharmas, they come to know the Thirty-seven Factors of Enlightenment, the Eighteen Unique Qualities of a Buddha, and Omniscient Wisdom.
“Through the coming and going of Bodhisattvas, people know that there are the noble Kṣatriya and householder lineages, the honored Brahmin lineages, the Wheel-Turning Sage King, the Four Heavenly Kings, and the heavens up to the Highest Heaven of the Form Realm.
“Through the coming and going of Bodhisattvas, people know of the fruits of Stream-enterer, Once-returner, Non-returner, Arhat, the path of the Pratyekabuddha, the teaching of sentient beings, and the existence of pure Buddha lands.
“Through the coming and going of Bodhisattvas, people know the Buddhas, the World-Honored Ones, the Tathāgatas, the Worthy Ones, the Perfectly Enlightened Ones; they know the Wheel-Turning Sage King and the Three Jewels.
“Therefore, the gods, asuras, and humans in the world all protect these great Bodhisattvas.”
The Buddha said to Śakra Devānām Indra:
“Indeed, Kauśika! Through the coming and going of Bodhisattvas, the three evil paths are ended and the Three Jewels flourish. Therefore, the gods and humans of the world should all respect, honor, make offerings to, and constantly protect these great Bodhisattvas.
“Kauśika, to make offerings to, honor, and respect these great Bodhisattvas is the same as making offerings to, honoring, and respecting me. You should understand it in this way: it is no different from making offerings to the Tathāgata.
“Kauśika, the gods and humans of the world will revere them in this manner.
“Kauśika, suppose within the great trichiliocosm there are Śrāvakas and Pratyekabuddhas as numerous as grains of rice, sesame seeds, bamboo, reeds, and dense forests. Even if good men and women respectfully honor them and provide them with all their necessities, such merit would still not equal that of good men and women who honor and make offerings to newly aspiring Bodhisattvas who practice the Six Pāramitās.
“Why? Because one cannot rely upon Arhats or Pratyekabuddhas to know that there are Bodhisattvas and Tathāgatas, Worthy Ones, Perfectly Enlightened Ones. Rather, it is by relying upon Bodhisattvas as the causal condition that one comes to know of Arhats, Pratyekabuddhas, and Perfect Enlightenment.
“Therefore, Kauśika, all gods and humans in the world should always respect, honor, and protect these great Bodhisattvas.”
Chapter 32: SUBDUING SENTIENT BEINGS
At that time, Śakra Devānām Indra addressed the Buddha:
“World-Honored One! How marvelous and rare indeed! If anyone hears, accepts, upholds, recites, protects, and practices the Prajñāpāramitā, they will obtain merit in this present life, teach and transform sentient beings, purify Buddha lands, travel from one Buddha land to another, behold the Buddhas, and whenever they wish to make offerings, whatever they aspire to offer will immediately be available. They will possess complete roots of virtue because they have followed the Buddha, heard the Dharma, and reached unsurpassed Bodhi without forgetting it midway. They will also attain fulfillment in their family, fulfillment of their parents, fulfillment of their birth, fulfillment of their relatives, fulfillment of their appearance, fulfillment of their radiance, fulfillment of their eyes, fulfillment of their ears, fulfillment of Samādhi, and fulfillment of Dhāraṇī.
The Bodhisattva uses skillful means to manifest transformations like a Buddha, traveling from one Buddha land to another, going to places where there is no Buddha to praise the virtues of the six Pāramitās, to praise inner and outer emptiness, the emptiness of existent and non-existent dharmas, the four Dhyānas, the four Immeasurables, and the four Formless Meditations, extolling all these virtues. They also praise the virtues of the thirty-seven aids to enlightenment and the eighteen unique qualities of a Buddha, using skillful means to teach the Dharma to all beings and using the teachings of the Three Vehicles to guide them.
Śakra, Lord of the Devas, addressed the Buddha:
‘World-Honored One! How extraordinary and rare! Why is it that upholding one Pāramitā means upholding all five other Pāramitās, as well as the thirty-seven aids to enlightenment, the eighteen unique qualities of a Buddha, and also the teachings of the Śrāvakas, the Pratyekabuddhas, and omniscient wisdom?’
The Buddha said to Śakra:
‘Kauśika, that is correct. One who upholds the Prajñāpāramitā has thereby encompassed all the Pāramitās, the thirty-seven aids to enlightenment, the eighteen unique qualities of a Buddha, the teachings of the Śrāvakas, the Pratyekabuddhas, and omniscient wisdom.
Furthermore, Kauśika, whoever upholds, expounds, recites, or remembers this Prajñāpāramitā immediately obtains all these merits. Listen carefully, and I shall explain the merits of these virtuous men and women.’
Śakra said:
‘World-Honored One, we wish to hear.’
The Buddha said:
‘Kauśika, if followers of other paths, adherents of heterodox teachings, Māra and his retinues, or stubborn people seek to oppose, destroy, or obstruct a Bodhisattva, the moment such evil intentions arise, they will fail and be defeated before accomplishing their purpose. Why? Because this Bodhisattva practices the six Pāramitās day and night.
Because sentient beings are greedy and fight over wealth, the Bodhisattva relinquishes all internal and external dharmas and practices the Pāramitā of Generosity to bring peace to all beings.
Because sentient beings continually commit evil deeds, the Bodhisattva relinquishes all internal and external dharmas and practices the Pāramitā of Moral Discipline to bring peace to all beings.
Because sentient beings constantly quarrel, harbor resentment, and become angry with one another, the Bodhisattva relinquishes all internal and external dharmas and practices the Pāramitā of Patience to bring peace to all beings.
Because sentient beings are lazy, the Bodhisattva relinquishes all internal and external dharmas and practices the Pāramitā of Diligence to bring peace to all beings.
Because sentient beings are constantly distracted, the Bodhisattva relinquishes all internal and external dharmas and practices the Pāramitā of Meditation to bring peace to all beings.
Because sentient beings remain deeply immersed in wrong understanding, the Bodhisattva relinquishes all internal and external dharmas and practices the Prajñāpāramitā to bring peace to the Bodhisattvas.
Because sentient beings remain attached to love and affection within the cycle of birth and death, the Bodhisattva uses skillful means to uproot attachment from saṃsāra in order to bring peace to all beings. The Bodhisattva also practices the four Dhyānas, the four Immeasurables, the four Formless Meditations, the thirty-seven aids to enlightenment, Emptiness, Signlessness, and Wishlessness, encouraging and assisting beings so that they may attain the fruit of Stream-Enterer up to Arhatship, encouraging them to attain the fruit of the Pratyekabuddha, and encouraging and supporting them in practicing the Bodhisattva path to realize Buddhahood.
Kauśika, practicing the Bodhisattva path is a rare merit in the present life. In the next life, one immediately realizes unsurpassed Bodhi and turns the Wheel of the Dharma according to the capacities of all beings in order to liberate them. This is the supreme future merit of a Bodhisattva.
Furthermore, Kauśika, if any virtuous man or woman upholds, recites, protects, and practices this Prajñāpāramitā, then wherever they reside, even if Māra, heavenly demons, followers of heterodox teachings, or stubborn people wish to harass, destroy, interrupt their practice, bring lawsuits, or inflict evil upon them, they will never succeed. This is because the Bodhisattva’s own merit becomes ever more radiant and unsurpassed.
Upon hearing this Prajñāpāramitā, the Three Vehicles arise for the liberation of beings.
Kauśika, suppose there is a medicinal herb called Makī. A hungry snake searches for insects to eat. When the insects see the snake, they flee to where the herb grows. The snake wishes to pursue them, but because of the herb’s fragrance, it cannot approach. Why? Because the herb’s power causes the snake to retreat halfway. Kauśika, such is the power of the Makī herb.
Likewise, if any virtuous man or woman practices, recites, expounds, and lives according to this Prajñāpāramitā, then if anyone seeks to disturb, destroy, or provoke conflict against them, through the majestic power of this Prajñāpāramitā they will never be able to approach them. Why? Because this Prajñāpāramitā is the samādhi of all dharmas; it is not something that belongs to disputes among dharmas.
What are these dharmas? They are greed, anger, delusion, the twelve links of dependent origination, attachment of the mind, views of self, person, sentient being, annihilation, permanence, purity, nonexistence, wrong views, jealousy, evil precepts, anger, laziness, distracted mind, evil wisdom, notions of permanence, pleasure, purity, self, karmic attachment, attachment to form, feeling, perception, formations, and consciousness; attachment to the six Pāramitās; attachment to inner and outer emptiness and the emptiness of existent and non-existent dharmas; attachment to the thirty-seven aids to enlightenment; attachment to the eighteen unique qualities of a Buddha; attachment to omniscient wisdom; and attachment to Nirvāṇa as a means of increasing the five spiritual faculties. This is the emptiness of all dharmas.
The Four Heavenly Kings, Śakra, the Brahmā kings, up to the highest heaven of the Realm of Form throughout the great trichiliocosm, together with all heavenly and human beings, protect any virtuous man or woman who practices, recites, expounds, and upholds this Prajñāpāramitā. In the present life, the Buddhas of the ten directions likewise protect them.
Any virtuous man or woman who practices, recites, expounds, and upholds the Prajñāpāramitā will have all evil deeds eradicated, all wholesome deeds continually increase, and even their cultivation of the six Pāramitās will increase without attachment or acquisition.
Whatever they say will be trusted and accepted by others. They will become friends with all beings. Their speech will be free from fault. They will not harbor anger, indulge themselves recklessly, or be jealous. They themselves will refrain from killing and will teach others to perform wholesome deeds.
For the sake of all sentient beings, one praises the virtue of non-killing and always praises those who do not kill. One personally abstains from stealing, teaches others not to steal, and always praises the virtue of non-stealing. One personally acts in purity, teaches others to abstain from sexual misconduct, and praises the virtue of chastity. One personally abstains from lying, harsh speech, abusive speech, frivolous speech, jealousy, anger, and wrong views; teaches others to see what is true and right; and always praises the merit of right view. One personally practices the six Pāramitās, constantly encourages and helps everyone practice the six Pāramitās, and praises the vast merit gained by practicing them. One personally practices the emptiness of both the internal and the external, encourages others to practice emptiness, and likewise praises the merit of practicing emptiness. With regard to conditioned and unconditioned phenomena, emptiness is the same.
One personally practices the various Dhāraṇī gates and Samādhi gates mentioned above. One personally practices the three Samādhis, the eight Liberations, the nine Successive Meditations, the ten Powers of the Tathāgata, the four Fearlessnesses, the four Unobstructed Wisdoms, great Loving-kindness, great Compassion, the eighteen Unique Qualities, and the Wisdom of Omniscience; teaches others to practice the Wisdom of Omniscience; and praises and extols the merit of the Wisdom of Omniscience. One constantly practices the six Pāramitās, gives generously to all sentient beings, dedicates the merit to unsurpassed Bodhi, yet does not cling to any attainment.
Practicing generosity, morality, patience, diligence, meditation, and wisdom solely for the sake of all sentient beings, enabling them to attain liberation and realize unsurpassed Bodhi, yet without grasping at attainment.
Good men and good women who practice the six Pāramitās should reflect: “If I do not practice generosity, I will be born into a poor and lowly family, unable to teach and transform sentient beings, unable to attain a pure Buddha land, and unable to realize the Wisdom of Omniscience.
If I do not uphold the precepts, I will be reborn in the three evil realms, unable to obtain a human body, unable to teach and transform sentient beings, unable to attain a pure Buddha land, and unable to realize the Wisdom of Omniscience.
If I do not practice patience, I will destroy my faculties, be unable to attain the mark of the tongue that covers the entire face, have an incomplete physical form, be unable to attain the perfect body of a Great Bodhisattva, be unable to teach and transform sentient beings, unable to purify a Buddha land, and unable to realize the Wisdom of Omniscience.
If I am not diligent but lazy, I will be reborn in the evil realms, become foolish and ignorant, unable to teach and transform sentient beings, unable to purify a Buddha land, and unable to realize the Wisdom of Omniscience.
If I do not practice meditation, my mind will be disturbed and confused, incapable of attaining the wisdoms of Samādhi, unable to teach and transform sentient beings, unable to attain a pure Buddha land, and unable to realize the Wisdom of Omniscience.
If I cultivate evil wisdom, I will be unable to attain the skillful means that surpass the Arhats and Pratyekabuddhas, unable to teach and transform sentient beings, unable to attain a pure Buddha land, and unable to realize the Wisdom of Omniscience.”
These good men and good women should reflect: “If, because of greed and jealousy, I fail to fully practice the Pāramitā of generosity; if, because of evil conduct, I fail to fully practice the Pāramitā of morality; if, because of anger, I fail to fully practice the Pāramitā of patience; if, because of laziness, I fail to fully practice the Pāramitā of diligence; if, because my mind is distracted, I fail to fully practice the Pāramitā of meditation; if, because of evil wisdom, I fail to fully practice the Pāramitā of wisdom; if I do not fully practice the six Pāramitās, I will never accomplish the Wisdom of Omniscience.”
These good men and good women who uphold, recite, protect, and practice this Prajñā-pāramitā will obtain the merits of this life and future lives and will never be separated from the mind of the Wisdom of Omniscience.
Śakra Devānām Indra addressed the Buddha:
“World-Honored One! How rare indeed, how marvelous! The acts of generosity performed by Great Bodhisattvas are accomplished only because they are guided by Prajñā-pāramitā.”
The Buddha asked:
“Kauśika, in what way does a Great Bodhisattva perform generosity with Prajñā-pāramitā as the guide?”
Śakra Devānām Indra replied to the Buddha:
“The acts of giving performed by ordinary people in the world are not carried out with skillful means. Even when they make offerings to the Buddhas, Śrāvakas, Pratyekabuddhas, or give to the poor and suffering, because they do not employ skillful means, they develop pride. They think: ‘I have fully practiced the Pāramitā of generosity, the Pāramitā of morality, the Pāramitā of patience, the Pāramitā of diligence, and the Pāramitā of meditation. I have fully practiced the Prajñā-pāramitā.’ Regarding these worldly Pāramitās, they become proud. They think: ‘I have fully practiced the thirty-seven aids to enlightenment, the three Samādhis, and the various Dhāraṇī gates.’
They think: ‘I have fully practiced the ten Powers and the eighteen Unique Qualities. I will teach and transform sentient beings, purify Buddha lands, and attain the Wisdom of Omniscience.’ Such people are arrogant and conceited. This is the worldly Prajñā-pāramitā. If a Bodhisattva practices this worldly Dharma, arrogance and self-conceit arise.
When a Bodhisattva practices the Pāramitā of generosity, they do not perceive a self, do not perceive a giver, do not perceive a gift, nor do they perceive a recipient. This is how a Great Bodhisattva gives while being guided by Prajñā-pāramitā. When a Bodhisattva practices morality, there is no Pāramitā of morality to uphold. When a Bodhisattva practices patience, there is likewise no Pāramitā of patience. When a Bodhisattva practices diligence, there is no Pāramitā of diligence. When a Bodhisattva practices great wisdom, there is likewise no Prajñā-pāramitā. When a Bodhisattva practices the thirty-seven aids to enlightenment up to the eighteen Unique Qualities, there is neither existence nor grasping at attainment. When a Bodhisattva practices great Loving-kindness, great Compassion, and the Wisdom of Omniscience, there is likewise neither existence nor grasping at attainment.
“World-Honored One! This is the practice of a Great Bodhisattva who is guided by Prajñā-pāramitā.”