Aṣṭasāhasrikā Prajñāpāramitā Sūtra
VOLUME 5
Chapter 11: MARA’S DEEDS
At that time, Subhūti said to the Buddha:
“World-Honored One! You have spoken of the merits of virtuous men and women of faith. Then what are the obstacles?”
“Subhūti! A person who teaches the Dharma does not wish to teach immediately. A bodhisattva should know that this is a deed of Māra.
Furthermore, Subhūti! A person who teaches the Dharma speaks excessively and without stopping. A bodhisattva should know that this is a deed of Māra.
Subhūti! A person who teaches the Dharma speaks in a way that does not reach the ultimate. A bodhisattva should know that this is a deed of Māra.
Subhūti! When someone copies, recites, or expounds the Prajñāpāramitā while being conceited and arrogant, a bodhisattva should know that this is a deed of Māra.
Subhūti! When someone copies, recites, or expounds the Prajñāpāramitā while joking and playing with one another, a bodhisattva should know that this is a deed of Māra.
Subhūti! When someone copies, recites, or expounds the Prajñāpāramitā while showing contempt and disrespect toward one another, a bodhisattva should know that this is a deed of Māra.
Subhūti! When someone copies, recites, or expounds the Prajñāpāramitā with a scattered mind, a bodhisattva should know that this is a deed of Māra.
Subhūti! When someone copies, recites, or expounds the Prajñāpāramitā without a single-minded mind, a bodhisattva should know that this is a deed of Māra.
Subhūti! A practitioner who contemplates within the Prajñāpāramitā but, not perceiving anything beneficial, immediately gets up and leaves; a bodhisattva should know that this is a deed of Māra.
Subhūti! A practitioner who contemplates within the Prajñāpāramitā but, because they have not received a prediction of attainment, their mind becomes impure and they immediately get up and leave; a bodhisattva should know that this is a deed of Māra.
Subhūti! A practitioner who contemplates within the Prajñāpāramitā but does not mention their own name, and because of this their mind is not pure; a bodhisattva should know that this is a deed of Māra.
Subhūti! A practitioner who contemplates within the Prajñāpāramitā but does not mention the place where they live, such as a city, town, or village, and therefore does not wish to listen to the Prajñāpāramitā and leaves. According to their thoughts, it may take countless kalpas before they return to cultivate the bodhisattva path. A bodhisattva should know that this is a deed of Māra.
Furthermore, Subhūti! Those sutras that cannot reach omniscience—if a bodhisattva abandons the Prajñāpāramitā and instead recites those sutras, that bodhisattva is abandoning the root and taking only branches and leaves. Why? Because that bodhisattva relies on the Prajñāpāramitā to accomplish both worldly and supramundane dharmas; by studying the Prajñāpāramitā, one can learn worldly and supramundane dharmas. If one abandons the Prajñāpāramitā, a bodhisattva should know that this is a deed of Māra.
Subhūti! It is like a dog abandoning the food given by its master and going instead to beg for food from another person.
Thus, Subhūti, in the future age there will be bodhisattvas who abandon the profound Prajñāpāramitā and return to relying on sutras belonging to the Śrāvakas, Pratyekabuddhas, and bodhisattvas. A bodhisattva should know that this is a deed of Māra.
Subhūti! It is like a person who has obtained an elephant but does not look at it, and instead only looks at its footprints. What do you think? Does that person have wisdom?”
“World-Honored One, no!”
“Subhūti! A bodhisattva is the same. Having already obtained the profound Prajñāpāramitā, they abandon it and seek omniscience among the Śrāvakas and Pratyekabuddhas. What do you think of this? Does that person have wisdom?”
“World-Honored One, no!”
“A bodhisattva should know that this is a deed of Māra.
Subhūti! It is like a person who wishes to see the great ocean. After seeing the ocean, they leave and search for water in a buffalo’s hoofprint, saying: ‘Is the water in this ocean so abundant?’ What do you think? Does that person have wisdom?”
“World-Honored One, no!”
“Subhūti! In the future age, there will be bodhisattvas like this as well. Having obtained the profound Prajñāpāramitā, they abandon it and instead recite the sutras belonging to the Śrāvakas and Pratyekabuddhas. What do you think? Does that person have wisdom?”
“World-Honored One, no!”
“Subhūti! A bodhisattva should know that this is a deed of Māra.
It is like a person who wants to build a palace like the palace of the god Śakra, but instead measures it according to the palaces of the moon and sun. What do you think? Does that person have wisdom?”
“World-Honored One, no!”
“Subhūti! In the future age, there will be bodhisattvas like this as well. Having obtained the profound Prajñāpāramitā, they abandon it and seek omniscience in the sutras belonging to the Śrāvakas and Pratyekabuddhas. What do you think? Does that person have wisdom?”
“World-Honored One, no!”
“Subhūti! A bodhisattva should know that this is a deed of Māra.
It is like a person who wishes to meet a Wheel-Turning King. After having met him, they do not recognize him and instead think about what the appearance, dignity, and virtue of the Wheel-Turning King are like. When they see the appearance of lesser kings, they take that to be the appearance and dignity of the Wheel-Turning King. What do you think? Does that person have wisdom?”
“World-Honored One, no!”
“Subhūti! In the future age, there will be bodhisattvas like this as well. Having obtained the profound Prajñāpāramitā, they abandon it and seek omniscience in the sutras belonging to the Śrāvakas and Pratyekabuddhas. What do you think? Does that person have wisdom?”
“World-Honored One, no!”
“Subhūti! A bodhisattva should know that this is a deed of Māra.
It is like a hungry person abandoning a hundred kinds of delicious food and eating spoiled rice that has been kept for sixty days. What do you think? Does that person have wisdom?”
“World-Honored One, no!”
“Subhūti! A bodhisattva is the same. Having obtained the profound Prajñāpāramitā, they abandon it and seek omniscience in the sutras belonging to the Śrāvakas and Pratyekabuddhas. What do you think? Does that person have wisdom?”
“World-Honored One, no!”
“Subhūti! A bodhisattva should know that this is a deed of Māra.
It is like a person who has obtained a priceless jewel but compares it with crystal. What do you think? Does that person have wisdom?”
“World-Honored One, no!”
“Subhūti! In the future age, there will be bodhisattvas like this as well. Having obtained the profound Prajñāpāramitā, they compare it with the sutras belonging to the Śrāvakas and Pratyekabuddhas, and then seek omniscience within those texts. What do you think? Does that person have wisdom?”
“World-Honored One, no!”
“Furthermore, Subhūti! A bodhisattva should know that this is a deed of Māra. When reading, reciting, or expounding the Prajñāpāramitā, if one mostly speaks of matters that prevent and destroy the Prajñāpāramitā, a bodhisattva should know that this is a deed of Māra.”
Subhūti said to the Buddha:
“World-Honored One! Can the Prajñāpāramitā be read, recited, and copied?”
“Subhūti! It cannot be obtained. Any man or woman who copies the Prajñāpāramitā while thinking, ‘I am copying the Prajñāpāramitā,’ should know that this is a deed of Māra. Subhūti! At that time, they should be told not to consider the writing of words as the copying of the Prajñāpāramitā. If they use words to point out the meaning of the Prajñāpāramitā, tell them not to become attached to words. If they become attached to words, a bodhisattva should know that this is a deed of Māra; not being attached is abandoning the deed of Māra.
Furthermore, Subhūti! When copying, reciting, or expounding the Prajñāpāramitā, if one remembers matters such as countries, cities, villages, kings, enemies, bandits, battles; or remembers parents, brothers, and sisters—these are matters caused by Māra, making one think in such ways in order to obstruct and destroy the Prajñāpāramitā. Subhūti! A bodhisattva should know that these matters are deeds of Māra.
Furthermore, Subhūti! When copying, reciting, or expounding the Prajñāpāramitā, if someone offers robes, food and drink, bedding, seats, and medicine with the intention of obstructing and destroying the Prajñāpāramitā, a bodhisattva should know that this is a deed of Māra.
Furthermore, Subhūti! Evil Māra creates every kind of method to cause bodhisattvas to obtain profound sutras. Regarding these profound sutras, bodhisattvas do not become attached to them, but then the bodhisattvas abandon the Prajñāpāramitā and rely on these profound scriptures because they think the Prajñāpāramitā lacks skillful means. Subhūti! I have clearly explained the skillful means within the Prajñāpāramitā, and one should seek them there. Yet bodhisattvas seek skillful means in the profound sutras of the Śrāvakas and Pratyekabuddhas. What do you think? Does that person have wisdom?”
“World-Honored One, no!”
“Subhūti! Therefore, you should know that this too is a deed of Māra.”
Again, Subhūti! There are those who wish to hear the Dharma, wishing to hear the Prajñāpāramitā, but the Dharma teacher becomes weary and does not wish to speak. Such a lack of harmony is also a work of Māra.
Subhūti! There are Dharma teachers who are not tired and delight in explaining the Prajñāpāramitā, but the listeners have matters that require them to go to another country and therefore cannot transcribe, recite, or explain the Prajñāpāramitā. Such a lack of harmony is also a work of Māra.
Again, Subhūti! There are listeners who possess the power of mindfulness and the power of wisdom, who wish to hear, receive, uphold, and recite the Prajñāpāramitā, but the Dharma teacher wishes to go to another country and therefore cannot transcribe, recite, or expound the Prajñāpāramitā. Such a lack of harmony is also a work of Māra.
Again, Subhūti! There are Dharma teachers who value material goods, clothing, and food, while listeners are reluctant to make offerings, so they cannot transcribe, recite, or explain the Prajñāpāramitā. Such a lack of harmony is also a work of Māra.
Again, Subhūti! There are listeners who have faith and respect, wishing to make offerings to the Dharma teacher, but the Dharma teacher does not understand thoroughly how to teach and recite, and the listeners do not wish to hear or receive it. Therefore, the listeners cannot transcribe, recite, or speak the Prajñāpāramitā. Such a lack of harmony is also a work of Māra.
Again, Subhūti! There are Dharma teachers whose minds delight in teaching the Dharma, but the listeners do not wish to receive it, so they cannot transcribe, recite, or speak the Prajñāpāramitā. Such a lack of harmony is also a work of Māra.
Again, Subhūti! There are Dharma teachers whose bodies are extremely weary and burdened, who enjoy sleeping and resting and do not wish to teach the Dharma, while the listeners wish to hear, uphold, and recite it. Such a lack of harmony is also a work of Māra.
Again, Subhūti! If, while transcribing, reciting, or explaining the Prajñāpāramitā, someone comes and speaks of the sufferings of the three evil destinies: “In the hell realms there are sufferings such as these; among hungry ghosts and animals there are sufferings such as these. Why not eliminate all suffering in this very body and realize Nirvāṇa? Why would one need to be reborn again and undergo those sufferings?” Thus, Subhūti, a bodhisattva should know that this too is a work of Māra.
Again, Subhūti! If, while transcribing, reciting, or explaining the Prajñāpāramitā, someone comes and praises the pleasures of the heavenly realms: “In the desire realm there are the pleasures of the five sensual desires; in the form realm there are the pleasures of meditative absorption; in the formless realm there are the blissful attainments of cessation. All pleasures in the three realms are characterized by impermanence, suffering, emptiness, and destruction. Within this very body one can realize the fruits of Stream-entry, Once-returning, Non-returning, and Arhatship, without needing to receive another body in the future.” A bodhisattva should know that this too is a work of Māra.
Again, Subhūti! There are Dharma teachers who cherish their followers and say: “Whoever follows me, I will bestow upon them the Dharma of the Prajñāpāramitā; whoever does not follow me, I will not bestow it upon them.” Because of this condition, when many people follow the Dharma teacher, if the teacher wishes to pass through a place where there is danger to life, they say to everyone: “Good men, do you know? Why do you need to follow me through this dangerous place? Please carefully consider and think it over, so that later you will not regret it. Why go to this place of hunger, thirst, and enemies?”
The Dharma teacher uses these trivial reasons to separate from everyone. The listeners are unhappy and think: “This is an attitude of wanting to abandon us, not an attitude of bestowing the Prajñāpāramitā.” Therefore, they cannot transcribe, recite, or explain the Prajñāpāramitā. Thus, there is no harmony, and a bodhisattva should know that this is a work of Māra.
Again, Subhūti! There are Dharma teachers who must travel through places with wild animals such as tigers, wolves, and lions, places with robbers who kill and harm others, and places without water. Therefore, they say to everyone: “Do you know? The place I am going will pass through areas with wild animals, murderous robbers, and places without water. How could you endure such suffering?”
The Dharma teacher uses these minor reasons to separate from everyone. The people cannot follow and think: “This is an attitude of wanting to abandon us, not an attitude of bestowing the Prajñāpāramitā,” and they retreat. These difficulties, a bodhisattva should know, are works of Māra.
Again, Subhūti! There are Dharma teachers who greatly respect their patrons. Because of this, they often go back and forth and speak of this matter to the listeners: “Good men, I have heard about my patrons. You should go visit and inquire after them.” Everyone thinks this means that the teacher is showing an attitude of not bestowing the Prajñāpāramitā. Therefore, the listeners leave and are unable to study, transcribe, recite, or explain the Prajñāpāramitā. Thus, there is no harmony, and a bodhisattva should know that this is a work of Māra.
Again, Subhūti! Those evil Māras deliberately create such things because they wish that no one will recite or cultivate the Prajñāpāramitā.
Subhūti said to the Buddha:
“World-Honored One! Why do evil Māras deliberately create such things, causing people not to recite or cultivate the Prajñāpāramitā?”
The Buddha said:
“Subhūti! Evil Māras deceive people, saying: ‘This is not the true Prajñāpāramitā. I have sutras that speak of the true Prajñāpāramitā.’ Subhūti! When evil Māras deceive people in this way, those who have not yet received a prediction of future Buddhahood will become doubtful of the Prajñāpāramitā. Because of doubt, they will not recite or cultivate the Prajñāpāramitā. Thus, Subhūti, a bodhisattva should know that this too is a work of Māra.
Again, Subhūti! There is another work of Māra: if a bodhisattva practices the Prajñāpāramitā and immediately realizes the ultimate reality of the Śrāvaka result. Thus, Subhūti, a bodhisattva should know that this is a work of Māra.
Chapter 12: The Lesser Suchness
The Buddha said: “So it is.”
Subhūti! The Prajñāpāramitā has many obstacles such as these.
Subhūti said:
“World-Honored One! It is so, it is so! The Prajñāpāramitā has many obstacles. It is like having a precious treasure: there are many thieves. The Prajñāpāramitā is the same. Practitioners who do not receive, uphold, recite, and cultivate the Prajñāpāramitā should be known as people who have newly generated the mind of awakening, who lack wisdom, lack faith, do not delight in the Great Dharma, and are controlled by Māra.”
“It is so, it is so, Subhūti! Practitioners who do not receive, uphold, recite, and cultivate the Prajñāpāramitā should be known as people who have newly generated the mind of awakening, who lack wisdom, lack faith, do not delight in the Great Dharma, and are controlled by Māra.”
O Subhuti! Although the Prajñāpāramitā has many such demonic obstacles and calamities, if any good man or good woman has the ability to receive, uphold, write down, read, recite, or expound the Prajñāpāramitā, you should know that these people all rely on the power of the Buddha. Why? Although evil demons may have actions intended to destroy the Prajñāpāramitā, the Buddhas also have actions that protect and preserve the Prajñāpāramitā.
Subhuti! It is like a mother who has many children, whether ten, one hundred, or one hundred thousand. When the mother becomes ill, each child worries and seeks treatment, making the wish: “What is the most effective way for us to help our mother recover from illness, live a long life, have a peaceful body, and not suffer from the hardships of heat, cold, rain, wind, mosquitoes, and harmful insects? We must give medicine to our mother so that she may be cured.” Why? Because the mother gave birth to us, raised and nurtured us, granted us life, and taught us worldly matters. Her kindness is truly profound and weighty.
Subhuti! Now the present Buddhas in the ten directions always think of the Prajñāpāramitā: the Prajñāpāramitā can give birth to the Buddhas and can manifest All-Knowledge. Why? Because the All-Knowledge of all Buddhas arises from the Prajñāpāramitā.
Subhuti! The Buddhas who have attained Supreme Perfect Enlightenment—those who have already attained it, those who are attaining it, and those who will attain it—all do so through the Prajñāpāramitā. Subhuti, the Prajñāpāramitā manifests the All-Knowledge of the Buddhas of the ten directions and also manifests the world.
Subhuti said to the Buddha:
“World-Honored One! As you have said, the Prajñāpāramitā manifests the Buddhas and manifests the world. World-Honored One! What is called the world?”
The Buddha taught:
“The five aggregates are the world.”
“World-Honored One! How is it that the Prajñāpāramitā manifests the five aggregates?”
“The Prajñāpāramitā manifests the indestructible nature of the five aggregates. Why? Subhuti! Emptiness is the indestructible nature; signlessness and non-action are the indestructible nature. Thus does the Prajñāpāramitā manifest the world.
Furthermore, Subhuti! The Buddhas, according to the immeasurable mental dispositions of sentient beings, know their minds as they truly are. Thus, Subhuti, the Prajñāpāramitā manifests the Buddhas and the world.
Furthermore, Subhuti! Whether the minds of sentient beings are scattered or collected, whether scattered or collected, the Buddhas know them truly.
Subhuti! How does the Tathāgata know whether the minds of sentient beings are scattered or collected? The Tathāgata uses the nature of phenomena to know this. Subhuti! Through the nature of phenomena, the Tathāgata knows the mind that is not scattered and knows the mind that is scattered in this way. How does the Tathāgata know the collected mind? Subhuti! The Tathāgata knows the ultimate nature of mind and knows truly the ultimate reality of that nature; this is knowing the collected mind.
Furthermore, Subhuti! Sentient beings have defiled minds, and the Tathāgata knows truly their defiled minds. The minds of anger and ignorance, the Tathāgata knows truly those minds of anger and ignorance. How does the Tathāgata truly know the defiled mind, the angry mind, and the ignorant mind? Subhuti! The true nature of the defiled mind is precisely not a defiled mind; the true nature of the angry mind and the ignorant mind is precisely not the angry mind and the ignorant mind. Thus, Subhuti, the All-Knowledge of the Buddhas arises from the Prajñāpāramitā.
When sentient beings are free from the defiled mind, how does the Tathāgata truly know that sentient beings are free from the defiled mind; free from anger, and truly know freedom from anger; free from ignorance, and truly know freedom from ignorance? Subhuti! Being free from the defiled mind is not being free from the characteristics of defilement; being free from anger is not being free from the characteristics of anger; being free from ignorance is not being free from the characteristics of ignorance. Thus, Subhuti, the Prajñāpāramitā manifests the Buddhas and the world.
Furthermore, Subhuti! When the minds of sentient beings are vast, the Tathāgata relies on the Prajñāpāramitā to know truly those vast minds. How does the Tathāgata truly know the vast minds of sentient beings? Subhuti! The minds of sentient beings do not increase, are not vast, and do not depart from the characteristic of departure. This is how the Tathāgata relies on the Prajñāpāramitā to know truly the vast minds of sentient beings.
Furthermore, Subhuti! When the minds of sentient beings are great and extensive, the Tathāgata relies on the Prajñāpāramitā to know truly those great and extensive minds. How does the Tathāgata know the great and extensive minds of sentient beings? Subhuti! The Tathāgata knows that they are minds that neither come, go, nor abide. Thus, Subhuti, this is how the Tathāgata relies on the Prajñāpāramitā to know truly the great and extensive minds of sentient beings.
Furthermore, Subhuti! When the minds of sentient beings are immeasurable, the Tathāgata relies on the Prajñāpāramitā to know truly those immeasurable minds. How does the Tathāgata truly know the immeasurable minds of sentient beings? Subhuti! The Tathāgata knows that this is a scattered mind, while the abiding mind is a mind dwelling in tranquility, without any place of dependence, like immeasurable space. He knows that the mind is likewise so. Indeed, Subhuti! This is how the Tathāgata relies on the Prajñāpāramitā to know truly the immeasurable minds of sentient beings.
Furthermore, Subhuti! Sentient beings cannot see the mind. The Tathāgata relies on the Prajñāpāramitā to know truly that sentient beings cannot see the mind. How does the Tathāgata truly know that sentient beings cannot see the mind? The Tathāgata uses the meaning of signlessness to know truly that sentient beings cannot see the mind. This is how the Tathāgata relies on the Prajñāpāramitā to know truly that sentient beings cannot see the mind.
Furthermore, Subhuti! Sentient beings do not manifest the mind. The Tathāgata relies on the Prajñāpāramitā to know truly that sentient beings do not manifest the mind. How does the Tathāgata truly know that sentient beings do not manifest the mind? It is a mind that cannot be seen by the five eyes. Thus, Subhuti, the Tathāgata relies on the Prajñāpāramitā to know truly that sentient beings do not manifest the mind.
Furthermore, Subhuti! The Tathāgata relies on the Prajñāpāramitā to know the hidden and manifested aspects of sentient beings. How does the Tathāgata know the hidden and manifested aspects of sentient beings? Sentient beings’ hidden and manifested aspects arise depending on form; they arise depending on feeling, perception, formations, and consciousness. What are these hidden and manifested views? The views concerning life and death, self and the world being permanent, depend on form, feeling, perception, formations, and consciousness. The views of self and the world being impermanent; permanent, impermanent, neither permanent nor impermanent—all depend on form, feeling, perception, formations, and consciousness. The views that the world has limits, the world has no limits, has limits and no limits, neither has limits nor has no limits—all these views depend on form, feeling, perception, formations, and consciousness. The views that after death one completely ceases to exist, does not completely cease to exist, both ceases and does not cease, neither does not cease nor ceases—depend on form, feeling, perception, formations, and consciousness; do not depend on form, feeling, perception, formations, and consciousness; and neither depend nor do not depend on form, feeling, perception, formations, and consciousness. These views all depend on form, feeling, perception, formations, and consciousness. The view that the body itself is the knowing consciousness depends on form, feeling, perception, formations, and consciousness. The view that the body is one thing and the knowing consciousness another also depends on form, feeling, perception, formations, and consciousness. Thus, Subhuti, the Tathāgata relies on the Prajñāpāramitā to know the hidden and manifested aspects of sentient beings.
Furthermore, Subhuti! The Tathāgata relies on the Prajñāpāramitā to know the characteristics of form. What is called knowing the characteristics of form? It is knowing suchness. Subhuti! The Tathāgata knows the characteristics of feeling, perception, formations, and consciousness. How does one know the characteristics of feeling, perception, formations, and consciousness? It is knowing suchness.
Subhuti! When the Tathāgata speaks of the suchness of the five aggregates, he is speaking of the hidden and manifested aspects. The suchness of the five aggregates is the suchness of the world; the suchness of the world is the suchness of all phenomena; the suchness of all phenomena is the suchness of the fruit of Stream-entry, the fruit of Once-returning, the fruit of Non-returning, the fruit of Arhatship, and the suchness of Pratyekabuddhas. The suchness of Pratyekabuddhas is the suchness of the Tathāgata. All suchnesses are one suchness, without two, without distinction, without exhaustion, without measure. Thus, Subhuti, the Tathāgata relies on the Prajñāpāramitā to know the nature of suchness. This is how the Prajñāpāramitā manifests the Buddhas and the world and can give birth to the Buddhas.
The Buddhas know the suchness of the world and attain Suchness as it truly is; therefore they are called Tathāgatas.
Subhuti said to the Buddha:
“World-Honored One! This Suchness is extremely profound. The Supreme Perfect Enlightenment of the Buddhas all arises from this Suchness. World-Honored One! The Tathāgata, having attained this profound Dharma, can teach sentient beings the characteristics of true suchness, but who can believe and understand the characteristics of true suchness? Only non-retrogressing Bodhisattvas, those with complete right view, and fulfilled Arhats can believe and understand it.”
“Subhuti! Thus it is inexhaustible. The Tathāgata speaks truly of the inexhaustible.”
Chapter 13: CHARACTERISTICS AND NON-CHARACTERISTICS
At that time, Śakra, Lord of the Devas, together with ten thousand desire-realm heavenly beings and twenty thousand Brahmā-realm heavenly beings, came to pay homage to the Buddha, then stood to one side and said:
“World-Honored One! This Dharma is truly profound. Within this Dharma, what is called the making of characteristics?”
The Buddha said to the disciples:
All phenomena use emptiness as their characteristic; they use the characteristics of signlessness, non-action, non-arising, non-birth, non-destruction, and non-dependence as their characteristics.
The gods said:
World-Honored One! You have spoken of those characteristics as emptiness, without a place of reliance, such characteristics. All the worlds, gods, humans, and Asuras cannot destroy them. Why? Because all worlds, gods, humans, and Asuras themselves are precisely those characteristics.
World-Honored One! Those characteristics cannot be created; they do not abide within form, feeling, perception, formations, and consciousness. Those characteristics are not created by causes, nor are they created by non-causes.
The Buddha said to the gods in the Form Realm:
O gods! If someone asked, “By whom was space created?” would that person be asking correctly?
The gods replied:
World-Honored One, no!
Space is not created by anyone. Why? Because space is unconditioned. O gods, those characteristics are also like this. Whether there is a Buddha or no Buddha, those characteristics always abide without change. The Tathāgata realized these characteristics, and therefore is called the Tathāgata.
The gods said:
The Tathāgata teaches profound characteristics. The wisdom of all Buddhas is unobstructed; it can manifest suchness and can also teach the modes of practice of Prajñāpāramitā. World-Honored One! Prajñāpāramitā is the realm of practice of all Buddhas and is also the manifestation of all Buddhas and the world.
Furthermore, Subhūti:
The Buddhas rely upon the Dharma and make offerings to it, honoring, respecting, venerating, and praising the Dharma. That Dharma is Prajñāpāramitā. The Buddhas make offerings to, honor, respect, venerate, and praise Prajñāpāramitā. Why? Because Prajñāpāramitā gives birth to all Buddhas.
Subhūti! The Tathāgata is one who knows gratitude and knows how to repay gratitude. If someone asks correctly who knows gratitude and knows how to repay gratitude, you should answer that the Buddha is the one who knows gratitude and knows how to repay gratitude.
Subhūti! Why is the Buddha called one who knows gratitude and knows how to repay gratitude? The path of practice and the Dharma practiced by the Tathāgata, through which He attained Unsurpassed Perfect Enlightenment, are precisely the protection and mindfulness of that path and that Dharma. Because of this, one knows that the Buddha is one who knows gratitude and knows how to repay gratitude.
Furthermore, Subhūti! The Tathāgata knows that all phenomena are non-constructed; this itself is also knowing gratitude. Subhūti! The Tathāgata also relies upon Prajñāpāramitā to know that the characteristics of all phenomena are non-constructed. Attaining that wisdom is due to the causes and conditions of Prajñāpāramitā. Therefore, Prajñāpāramitā also manifests the Buddhas and the world.
The gods said:
World-Honored One! If all phenomena do not know and do not see, how can it be said that Prajñāpāramitā manifests the Buddhas and the world?
Subhūti! It is so, it is so. All phenomena do not know and do not see. Subhūti! But why do all phenomena not know? Because all phenomena are empty. Why can all phenomena not be seen? Because all phenomena have no place of reliance. Therefore, all phenomena do not know and do not see.
Subhūti! The Tathāgata, through Prajñāpāramitā, attained such a Dharma. Therefore, Prajñāpāramitā also manifests the Buddhas and the world. Thus, not seeing form manifests the world; not seeing feeling, perception, formations, and consciousness manifests the world. In this way, Prajñāpāramitā manifests the Buddhas and the world.
The gods said:
World-Honored One! Why is it said that not seeing form manifests the world? Why is it called not seeing feeling, perception, formations, and consciousness and thereby manifesting the world?
Subhūti! If one does not rely upon form as a condition to give rise to form, this is called not holding views regarding form. If one does not rely upon feeling, perception, formations, and consciousness as conditions to give rise to feeling, perception, formations, and consciousness, this is called not holding views regarding feeling, perception, formations, and consciousness. Not holding views of the world in this way is called seeing the world clearly.
Furthermore, Subhūti! The world is empty; Prajñāpāramitā truly manifests the emptiness of the world. The characteristic of separation from the world; Prajñāpāramitā truly manifests the characteristic of separation from the world. The characteristic of purity of the world; Prajñāpāramitā truly manifests the characteristic of purity of the world. The world is tranquil extinction; Prajñāpāramitā truly manifests the tranquil extinction of the world.
Subhūti! Prajñāpāramitā also manifests the Buddhas and the world in this way.
Subhūti said to the Buddha:
World-Honored One! Prajñāpāramitā appears because it is a great matter; Prajñāpāramitā appears because it concerns matters that cannot be conceived, cannot be weighed, cannot be measured, and have nothing comparable.
The Buddha said:
So it is, so it is, Subhūti! Prajñāpāramitā is a great matter; it concerns matters that cannot be conceived, cannot be weighed, cannot be measured, and have nothing comparable, and therefore it appears. Subhūti! Why is Prajñāpāramitā called a great matter, something inconceivable, immeasurable, and incomparable, and therefore appearing?
Subhūti! The Dharma of the Tathāgata, the Dharma of nature itself, and the Dharma of the One of All-Knowledge are vast, inconceivable, and beyond calculation. Therefore, Prajñāpāramitā is a great matter and an inconceivable matter, and therefore it appears. (Why is Prajñāpāramitā a matter that cannot be weighed and a matter that cannot be measured, and therefore appears?)
Why is Prajñāpāramitā a matter that has nothing comparable and therefore appears? Subhūti! Nothing is comparable to the Tathāgata, much less anything superior. Therefore, Subhūti! Prajñāpāramitā is a matter that has nothing comparable and therefore appears.
The gods said:
World-Honored One! Only the Dharma of the Tathāgata, the Dharma of nature itself, and the Dharma of the One of All-Knowledge are inconceivable, cannot be weighed, and cannot be measured; but are form, feeling, perception, formations, and consciousness also inconceivable, unable to be weighed, and unable to be measured?
Subhūti! Form is also inconceivable, unable to be weighed, and unable to be measured; feeling, perception, formations, and consciousness are also inconceivable, unable to be weighed, and unable to be measured. All phenomena are also inconceivable, unable to be weighed, and unable to be calculated or measured. Why? Subhūti, because the true characteristic of all phenomena has no mind and no mental factors.
Subhūti! Form cannot be weighed; feeling, perception, formations, and consciousness cannot be weighed. All phenomena also cannot be weighed. Within these phenomena there is no discrimination.
Subhūti! Form cannot be calculated or measured; feeling, perception, formations, and consciousness also cannot be calculated or measured. Can all phenomena also not be calculated or measured? Subhūti! Why? Form cannot be calculated or measured; feeling, perception, formations, and consciousness cannot be calculated or measured; all phenomena cannot be calculated or measured. Subhūti! The measure of form is nonexistent and cannot be grasped; the measure of feeling, perception, formations, and consciousness is nonexistent and cannot be grasped; the measure of all phenomena is nonexistent and cannot be grasped.
Subhuti! Why is it that the measure of form is nonexistent and cannot be grasped; the measure of feeling, perception, formations, and consciousness is nonexistent and cannot be grasped; and the measure of all phenomena is nonexistent and cannot be grasped? Subhuti! Why is it that form is nonexistent; feeling, perception, formations, and consciousness are nonexistent; and because all phenomena are nonexistent, their measure cannot be grasped?
Subhuti! What do you think? Does space have mind and mental factors?
The Buddha said:
World-Honored One, no!
Subhuti! For this reason, all phenomena cannot be conceived of; because all forms of measuring are extinguished, they are called inconceivable; because all weighing and measuring are extinguished, they are called immeasurable. Subhuti! Measurement is an activity of consciousness. Subhuti! The immeasurable transcends all calculation and estimation. Subhuti! Just as space is inconceivable, immeasurable, and beyond calculation; so too the Dharma of the Tathagata, the natural Dharma, Omniscience, and the causes and practices of the path are also inconceivable, immeasurable, and beyond calculation.
When the Buddha spoke this inconceivable and unsurpassed Dharma, five hundred bhikkhus and two hundred fifty bhikkhunis no longer clung to any phenomena, their minds were purified of defilements, and they attained liberation; sixty thousand laymen and thirty thousand laywomen attained the pure Dharma eye among all phenomena; twenty bodhisattvas attained the patience with the non-arising of dharmas, and in this Fortunate Kalpa they will all attain Buddhahood.
At that time, Subhuti said:
World-Honored One! Thus this profound Prajñāpāramitā appears because of a great matter, until it appears because of what is unsurpassed.
The Buddha said:
Indeed, indeed, Subhuti! This profound Prajñāpāramitā appears because of a great matter, until it appears because of what is unsurpassed. The omniscience of all Buddhas is contained within the Prajñāpāramitā; all the attainments of the Śrāvakas and Pratyekabuddhas are contained within the Prajñāpāramitā.
Subhuti! It is like a consecrated Kshatriya king who entrusts all affairs of cities, towns, and villages to his great ministers; the king no longer needs to concern himself with any matters. Subhuti! The Tathagatas are likewise. The activities of Śrāvakas, Pratyekabuddhas, and Buddhas are all within the Prajñāpāramitā. The Prajñāpāramitā is capable of accomplishing all deeds. Therefore, Subhuti, you should know that the arising of the Prajñāpāramitā is a great matter, until it is a matter beyond comparison.
Subhuti! The Prajñāpāramitā arises because it does not accept and does not cling to form; it arises because it does not accept and does not cling to feeling, perception, formations, and consciousness; it arises because it does not cling to the fruit of Stream-entry, the fruit of Once-returning, the fruit of Non-returning, the fruit of Arhatship, Pratyekabuddhahood, and even Omniscience—it neither accepts nor clings to any of these.
Subhuti said to the Buddha:
World-Honored One! How is it that the Prajñāpāramitā does not accept Omniscience and does not cling to Omniscience?
Subhuti! What do you think? Do you see any Dharma of an Arhat that can be accepted and that cannot be clung to?
World-Honored One, no! I do not see any such Dharma that can give rise to attachment.
The Buddha said:
Good, good, Subhuti! I also do not see the Dharma of the Tathagata. Because it is not seen, it is neither accepted nor clung to. Therefore, Subhuti, Omniscience cannot be accepted and cannot be clung to.
At that time, the gods of the Desire Realm and the Form Realm said to the Buddha:
World-Honored One! The profundity of the Prajñāpāramitā is truly difficult to understand and difficult to know. Anyone who can understand the profundity of the Prajñāpāramitā should be known to have, in previous lives, made offerings to the Buddhas.
World-Honored One! If all sentient beings in the trichiliocosm develop faith and practice, cultivating within the stage of Faith and Practice, whether for one kalpa or a reduced kalpa, and if there are sentient beings who are able to contemplate with wisdom and patience and fully understand the profundity of the Prajñāpāramitā even for only one day, which merit is greater?
The Buddha told the celestial beings:
A virtuous man or woman who hears the profound Prajñāpāramitā and quickly attains Nirvana has merit far greater than those who practice in the stage of Faith and Practice for one kalpa or a reduced kalpa.
At that time, the celestial beings of the Desire Realm and Form Realm bowed their heads in reverence, circumambulated the Buddha, and withdrew. After traveling a short distance away, they disappeared. The celestial beings of the Desire Realm returned to the heavens of the Desire Realm; the celestial beings of the Form Realm returned to the heavens of the Form Realm.
Then, Subhuti said to the Buddha:
World-Honored One! If a bodhisattva is able to believe and understand the profundity of the Prajñāpāramitā, why does such a bodhisattva still take rebirth in this world?
The Buddha told Subhuti:
If a bodhisattva hears the profundity of the Prajñāpāramitā and immediately develops faith and understanding, without doubt, regret, blame, or distortion, and delights in seeing and hearing it and always practices it, then with this intention, the bodhisattva does not leave the person who teaches the Prajñāpāramitā. Subhuti! It is like a newborn calf that does not leave its mother. A bodhisattva is the same. After hearing the profundity of the Prajñāpāramitā, the bodhisattva does not leave the person who teaches the Prajñāpāramitā, even to the point of reading, reciting, and writing down the Prajñāpāramitā. Subhuti! You should know that after this bodhisattva abandons the human body, they will still be reborn among humans.
World-Honored One! There are some bodhisattvas who have accomplished such meritorious causes and conditions. They have made offerings to Buddhas in other worlds. After those bodhisattvas pass away, will they be reborn again in this world?
Subhuti! There are bodhisattvas who have accomplished such merit and have already made offerings to Buddhas in other worlds. After abandoning their bodies in those places, they will be reborn in this world. When they die, they will again be born in this world.
Furthermore, Subhuti! There are bodhisattvas who have accomplished such merit. They hear Maitreya Bodhisattva teach the Prajñāpāramitā in the Tuṣita Heaven, ask about matters within the Prajñāpāramitā, and after abandoning their bodies there, they will be reborn in this world.
Furthermore, Subhuti! In a previous life, if a person heard the profound Prajñāpāramitā but did not ask about its meaning, and if they are born as a human being, their mind will still contain doubt and hesitation. Subhuti! You should know that in a previous life this person did not reach attainment. Why? Because regarding the Prajñāpāramitā, their mind still has doubt and hesitation.
Furthermore, Subhuti! In a previous life, if a person heard the Prajñāpāramitā for one day, two, three, four, or five days, asked about matters within the Prajñāpāramitā, but did not practice according to the Dharma, then in future lives that person will again hear the Prajñāpāramitā and ask about matters within it. Their faith will not be obstructed, but if they separate from the Dharma teacher, no longer ask about difficult and subtle points, and continue to be led by karmic conditions, then they will lose the profound Prajñāpāramitā. Why? Subhuti! Such is the nature of Dharma.
If a person is able to ask about difficult and subtle points in the Prajñāpāramitā but does not practice according to the Dharma, sometimes enjoying hearing the Prajñāpāramitā and sometimes not enjoying hearing it, their mind being shaken like a thin cloth, then you should know that this bodhisattva has only recently generated the aspiration for the Great Vehicle. The faith of this bodhisattva is not pure. If not protected by the Prajñāpāramitā, within the two grounds this bodhisattva will fall into one of two places: either falling into the ground of the Śrāvakas or falling into the ground of the Pratyekabuddhas.
Chapter 14: THE BOAT METAPHOR
At that time, the Buddha said to Subhuti:
For example, if a boat suddenly breaks apart in the middle of the great ocean, and the person in the boat cannot grasp any wood, plank, float, or corpse, you should know that person cannot reach the other shore and will drown in the water. Subhūti! If the person in the boat grasps wood, planks, a floating raft, or a corpse, you should know that person will not drown, will be safe, without sorrow or distress, and will reach the other shore.
Subhūti! The Bodhisattva is likewise so. Regarding the fruition of Anuttara-samyak-saṃbodhi (Unsurpassed Complete Enlightenment), if there is faith, patience, delight, pure mind, aspiration, understanding, renunciation, and diligence, but there is no attachment to the Prajñāpāramitā, you should know that this Bodhisattva will retreat halfway along the path, falling into the Śrāvaka stage or the Pratyekabuddha stage.
Subhūti! The Bodhisattva, regarding the fruition of Anuttara-samyak-saṃbodhi, having faith, patience, delight, pure mind, profound mind, aspiration, understanding, renunciation, and diligence, who holds to the Prajñāpāramitā and is protected by the skillful means of Prajñāpāramitā along the way, will not retreat halfway, will surpass the Śrāvaka stage and the Pratyekabuddha stage, and will abide in the state of Anuttara-samyak-saṃbodhi.
Subhūti! For example, a person carrying a jar goes to a river, well, pond, or stream to obtain water. You should know that if that jar is broken, it will soon return to becoming earth. Why? Because that jar has not yet been properly fired.
Subhūti! The Bodhisattva is likewise so. Regarding the fruition of Anuttara-samyak-saṃbodhi, having faith, patience, delight, pure mind, profound mind, aspiration, understanding, renunciation, and diligence, but not being protected by the skillful means of Prajñāpāramitā, you should know that this Bodhisattva has not yet attained All-Knowledge and will retreat halfway along the path.
Subhūti! What does it mean for a Bodhisattva to retreat halfway along the path? It means that the Bodhisattva falls into the Śrāvaka or Pratyekabuddha stage.
Subhūti! For example, a person carrying a jar that has already been properly fired goes to a river, well, pond, or stream to obtain water. That jar certainly will not break, and thus the person can obtain water and bring it back. Why? Because that jar has already been properly fired.
Subhūti! The Bodhisattva is likewise so. Regarding the fruition of Anuttara-samyak-saṃbodhi, having faith, patience, delight, pure mind, profound mind, aspiration, understanding, renunciation, and diligence, and being protected by the skillful means of Prajñāpāramitā, you should know that this Bodhisattva cannot retreat halfway and will attain All-Knowledge safely.
Subhūti! For example, in the great ocean, a boat that has not been properly repaired is used to carry goods. Along the way, it sinks and all the goods are lost. Because the merchant lacks proper means to preserve and protect the boat, he loses much wealth and brings suffering and sorrow upon himself.
Subhūti! The Bodhisattva is likewise so. Regarding the fruition of Anuttara-samyak-saṃbodhi, having faith up to diligence, but not being protected by the skillful means of Prajñāpāramitā, has not yet reached All-Knowledge, retreats halfway along the path, and loses the precious treasure. Then he brings sorrow and suffering upon himself. The Bodhisattva’s retreat halfway along the path means falling into the Śrāvaka or Pratyekabuddha stage; the Bodhisattva’s loss of treasure means losing the precious treasure of All-Knowledge.
Subhūti! For example, in the great ocean, a boat that has been firmly repaired is used to carry goods. Along the way, it does not sink, and wherever it wishes to go, it will arrive. Subhūti! The Bodhisattva is likewise so. Regarding the fruition of Anuttara-samyak-saṃbodhi, having faith up to diligence and being protected by the skillful means of Prajñāpāramitā, you should know that this Bodhisattva will not retreat halfway with regard to the fruition of Anuttara-samyak-saṃbodhi. Why? Subhūti! Because the Dharma is thus.
If a Bodhisattva, regarding the fruition of Anuttara-samyak-saṃbodhi, has faith up to diligence and is protected by the skillful means of Prajñāpāramitā, then he will not fall into the Śrāvaka or Pratyekabuddha stage. Through these merits and virtues, he will progress toward the fruition of Anuttara-samyak-saṃbodhi.
Subhūti! For example, there is an elderly person who is one hundred and twenty years old, suffering from many illnesses such as wind, cold, heat, chills, and so forth.
Subhūti! What do you think? While lying on the bed, can that person get up and sit?
Subhūti replied: No, World-Honored One.
Subhūti! That person may at times be able to get up.
Subhūti said: World-Honored One! Even if that person could sit up, he would not be able to walk ten miles, or twenty miles. Why? Because that person is old and weak, suffering from many illnesses. Although he may be able to sit up, he cannot travel far.
Subhūti! The Bodhisattva is likewise so. Although he has generated the mind of Anuttara-samyak-saṃbodhi, with faith up to diligence; regarding Unsurpassed Perfect Enlightenment, he has faith up to diligence, but without being protected by the skillful means of Prajñāpāramitā, he has not yet attained All-Knowledge, retreats halfway along the path, and falls into the Śrāvaka or Pratyekabuddha stage.
Subhūti! An elderly person one hundred and twenty years old, suffering from wind, cold, heat, and chills, who wishes to sit up, must have two strong people come and support him on both sides and say words of encouragement: “Wherever you wish to go, we will take you there. Do not fear falling along the way.”
The Bodhisattva is likewise so. Regarding the fruition of Anuttara-samyak-saṃbodhi, having faith up to diligence and being protected by the skillful means of Prajñāpāramitā, you should know that this Bodhisattva will not retreat halfway along the path and will be able to attain the fruition of Anuttara-samyak-saṃbodhi.