Aṣṭasāhasrikā Prajñāpāramitā Sūtra
VOLUME 9
Chapter 23: PRAISING THE BODHISATTVA
At that time, Subhūti said to the Buddha:
“World-Honored One! When a Bodhisattva practices Prajñāpāramitā, does that mean they are practicing the profound and wondrous true meaning?”
The Buddha said:
“That is correct, that is correct, Subhūti! When a Bodhisattva practices Prajñāpāramitā, they are practicing the profound and wondrous true meaning. Subhūti, if a Bodhisattva practices that profound and wondrous true meaning and considers it difficult, they will not realize that true meaning. Such a one is called a Śrāvaka-level practitioner or a Pratyekabuddha-level practitioner.”
Subhūti said:
“World-Honored One! According to my understanding of the true meaning spoken by the Buddha, the practice of the Bodhisattva is not difficult. Why is this so? Because the person who realizes it cannot be grasped, the Dharma used to realize it cannot be grasped, and the Dharma that is realized cannot also be grasped. If a Bodhisattva hears this explanation and does not despise it, doubt it, fear it, or retreat from it, then one should know that this Bodhisattva has practiced Prajñāpāramitā, yet does not perceive ‘I am practicing Prajñāpāramitā.’ Because there is no such discrimination, one should know that this Bodhisattva is close to realizing Anuttara-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment) and has moved far away from the levels of Śrāvakas and Pratyekabuddhas.
“World-Honored One! The Bodhisattva’s practice is like empty space; there is no meaning of being near or far. Why? Because empty space has no discrimination.
“World-Honored One! Prajñāpāramitā is also like this. It does not think: ‘The Śrāvakas and Pratyekabuddhas are far away from me, while Anuttara-samyak-saṃbodhi is close to me.’ Why? Because Prajñāpāramitā has no discrimination.
“World-Honored One! It is like an illusory person created by a magician. The illusory person does not think: ‘The magician is close to me, while the audience is far away from me.’ Why? Because the illusory person created by the magician has no discrimination.
“World-Honored One! Prajñāpāramitā is also like this. It does not think: ‘The fruition of Śrāvaka and Pratyekabuddha is far from me, while Anuttara-samyak-saṃbodhi is close to me.’ Why? Because Prajñāpāramitā has no discrimination.
“World-Honored One! It is like a shadow that does not think: ‘The object that creates me is close to me, while other things are far away from me.’ Why? Because a shadow has no discrimination. Prajñāpāramitā is also like this. It does not think: ‘The fruition of Śrāvakas and Pratyekabuddhas is far from me, while Anuttara-samyak-saṃbodhi is close to me.’ Why? Because Prajñāpāramitā has no discrimination.
“World-Honored One! Just as the Tathāgata neither loves nor hates, Prajñāpāramitā is also like this, without love or hatred. World-Honored One, just as the Tathāgata has no discriminations, Prajñāpāramitā is also like this, without any discriminations.
“World-Honored One! Just as the manifested body of the Tathāgata does not think: ‘The fruition of Śrāvakas and Pratyekabuddhas is far from me, while Anuttara-samyak-saṃbodhi is close to me.’ Why? Because the manifested body of the Tathāgata has no discrimination. World-Honored One! Prajñāpāramitā is also like this; it does not discriminate that the fruition of Śrāvakas and Pratyekabuddhas is far from me, while Anuttara-samyak-saṃbodhi is close to me. Why? Because Prajñāpāramitā has no discrimination. World-Honored One! Just as the manifested body of the Tathāgata acts according to circumstances without discrimination, Prajñāpāramitā is also like this; according to one’s cultivation, all can be accomplished without discrimination.
“World-Honored One! It is like a craftsman who makes wooden human figures. Whether male or female figures, depending on the work they are made for, they are completed without discrimination. World-Honored One! Prajñāpāramitā is also like this; according to cultivation, whatever is undertaken can be accomplished, yet without discrimination.
“World-Honored One! When a Bodhisattva practices Prajñāpāramitā, does that mean they are practicing the firm true meaning?”
The Buddha said to Subhūti:
“When a Bodhisattva practices Prajñāpāramitā, they are practicing the firm true meaning.”
At that time, the gods in the Desire Realm thought:
“If there is someone who has generated the aspiration to seek Anuttara-samyak-saṃbodhi and is able to practice such profound Prajñāpāramitā without realizing ultimate reality and without falling into the state of Śrāvaka or Pratyekabuddha, then one should know that the deeds of this Bodhisattva are extremely difficult and worthy of the reverence and prostrations of all worldly beings.”
Subhūti said to the gods:
“A Bodhisattva practicing such profound Prajñāpāramitā and not attaining realization is not something to be considered difficult. Because of the liberation of infinite and countless sentient beings, the Bodhisattva generates great adornment. Yet sentient beings ultimately cannot be grasped, and those who are worthy of being liberated also cannot be grasped. But if they are able to generate the aspiration again, then I will liberate them. That is what is truly difficult.
“Devas, this person who wishes to liberate sentient beings is wishing to liberate empty space. Why? Because empty space is far removed, and sentient beings are also far removed. Therefore, one should know that the deeds of this Bodhisattva are truly difficult. Knowing that there are no sentient beings, yet because of sentient beings, this person generates Great Adornment. It is like someone fighting with empty space; therefore, the Buddha says that sentient beings cannot be grasped. Because sentient beings are far removed, the person who can be liberated is also far removed. Because sentient beings are far removed, form is also far removed. Because sentient beings are far removed, feeling, perception, formations, and consciousness are also far removed; because sentient beings are far removed, all phenomena are also far removed. If a Bodhisattva hears this explanation and does not despise it, doubt it, fear it, or retreat, then one should know that this Bodhisattva has practiced Prajñāpāramitā.”
The Buddha asked Subhūti:
“For what reason does a Bodhisattva not despise, doubt, fear, or retreat?”
Subhūti replied:
“World-Honored One, because there is nothing that should cause retreat, because there is no inherent existence, therefore there is no retreat. Why? Because the person who retreats cannot be grasped, the Dharma of retreating cannot be grasped, and the place of retreating cannot be grasped. Any Bodhisattva who hears this explanation and does not despise it, doubt it, fear it, or retreat should be known as one who has practiced Prajñāpāramitā.”
The Buddha said:
“Subhūti, this is how a Bodhisattva practices Prajñāpāramitā.”
At that time, Śakra Devānām Indra, together with the Brahmā kings who were rulers among beings, the Sovereign Heavenly Kings, and all the gods, together respectfully honored and prostrated before this Bodhisattva who practiced Prajñāpāramitā.
“Subhūti, it is not only Śakra Devānām Indra, the Brahmā kings who are rulers among beings, the Sovereign Heavenly Kings, and the gods who respectfully honor and prostrate before this Bodhisattva practicing Prajñāpāramitā. All the gods of heavenly realms such as: Brahmā World, Brahmā Ministers, Brahmā Retinue, Great Brahmā, Radiant Light, Lesser Light, Infinite Light, Light Sound, Pure, Lesser Purity, Infinite Purity, All-Pervading Purity, No Sound, Merit Birth, Vast Fruit, No Vastness, No Heat, Wondrous Vision, Good Vision, and all the gods throughout the Formless Heavens also respectfully honor and prostrate before this Bodhisattva practicing Prajñāpāramitā.
“Subhūti, innumerable asamkhyeya Buddha worlds in the present all remember this Bodhisattva practicing Prajñāpāramitā. Subhūti, if a Bodhisattva practices Prajñāpāramitā and receives the protection and mindfulness of the Buddhas, one should know that this Bodhisattva is an irreversible being.
“Subhūti, suppose all sentient beings in worlds as numerous as the sands of the Ganges River became evil māras. Each of these sentient beings transformed into such an evil māra, yet all these māras would still be unable to harm this Bodhisattva practicing Prajñāpāramitā.
“Subhūti, when a Bodhisattva perfects two practices, evil māras cannot destroy them. These are:
– Observing that all phenomena are empty.
– Not abandoning all sentient beings.
“When a Bodhisattva perfects these two practices, evil māras cannot harm them.
“Subhūti, there are also two other practices that evil māras cannot destroy:
– One’s words correspond with one’s actions.
– Being protected and remembered by the Buddhas.”
If the Bodhisattva accomplishes the two aforementioned practices, then the Devas will come to respectfully honor, make offerings, inquire after, and comfort him as follows: Good man, if you practice that conduct, you will quickly attain the Buddha path. If you practice this conduct, you must save those sentient beings who cannot be saved, build dwellings for those sentient beings who have no dwellings, provide refuge for those sentient beings who have no refuge, make an island for those sentient beings who have no island, make a smooth and unobstructed road for those sentient beings who have no smooth and unobstructed road, make a place of return for those sentient beings who have no place to return to, bring light to those sentient beings who are in darkness, and make a path for those sentient beings who have no path. Why is this so? Because that Bodhisattva practices the Prajñāpāramitā conduct and accomplishes four virtues. While teaching the Dharma of Prajñāpāramitā to the surrounding assembly of Bhikshu Sangha, that Bodhisattva is praised and extolled by limitless, boundless, countless Buddhas in all the worlds throughout the ten directions in the present time, who all praise and proclaim his name.
O Subhūti! It is like now I am praising and extolling the true reality and name of the Bodhisattva who expounds Prajñāpāramitā and other Bodhisattvas in the presence of Buddha Akṣobhya. Because those Bodhisattvas constantly cultivate the pure conduct and never abandon the practice of this Prajñāpāramitā.
Thus, O Subhūti! Now the present Buddhas throughout the ten directions also all praise and extol: The Bodhisattvas in my land are renowned for practicing pure conduct and never abandoning the practice of Prajñāpāramitā.
Subhūti addressed the Buddha:
World-Honored One! When all Buddhas teach the Dharma, do they always praise and extol the Bodhisattvas?
The Buddha said:
No, O Subhūti! When Buddhas teach the Dharma, some Bodhisattvas are praised and extolled, while some are not praised and extolled.
Subhūti! When teaching the Dharma, Buddhas often praise Bodhisattvas who have reached the stage of non-retrogression.
Subhūti asked:
World-Honored One! When Buddhas teach the Dharma, do they praise and extol those Bodhisattvas who have not yet attained the stage of non-retrogression?
The Buddha said:
O Subhūti! Those Bodhisattvas who have not yet attained the stage of non-retrogression are also praised and extolled by the Buddhas. Because whatever a Bodhisattva can learn from Buddha Akṣobhya, that person practices the path. Such a Bodhisattva, although not yet having attained non-retrogression, is also praised and extolled by the Buddhas.
Subhūti! Whoever is able to learn according to the characteristics of the conduct of that Bodhisattva, such a Bodhisattva, even though not yet having attained non-retrogression, is also praised and extolled by the Buddhas.
Furthermore, O Subhūti! There are Bodhisattvas who practice Prajñāpāramitā and have faith and understanding of all dharmas as unborn, yet have not attained the patient endurance of the non-arising of dharmas. There are also those who have faith and understanding that all dharmas are empty, yet while in the stage of non-retrogression have not attained freedom and mastery. There are also those who can practice the quiescent characteristics of all dharmas but have not yet entered the stage of non-retrogression.
Subhūti! Such Bodhisattvas who practice in this way are also praised and extolled by the Buddhas when they teach the Dharma. As for those who have not yet attained non-retrogression but are praised and extolled by the Buddhas when they teach the Dharma, they will be able to distance themselves from the stages of the Śrāvaka and Pratyekabuddha, approach the stage of Buddhahood, and will certainly receive the prediction of Anuttara-samyak-saṃbodhi (Supreme Perfect Enlightenment).
O Subhūti! If a Bodhisattva practices Prajñāpāramitā in this way, then when Buddhas teach the Dharma, that person will be praised and extolled by them. And you should know that this Bodhisattva will certainly attain the stage of non-retrogression.
Chapter 24: ENTRUSTMENT
The Buddha said to Subhūti:
Which Bodhisattva, upon hearing that profound Prajñāpāramitā, believes and understands it deeply, without doubt, without regret, and without finding it difficult, that Bodhisattva will dwell in the presence of Buddha Akṣobhya and among the places of those Bodhisattvas who hear the profound Prajñāpāramitā and likewise believe and understand it.
Subhūti! Any Bodhisattva who is able to believe and understand the Prajñāpāramitā exactly as the Buddha has taught it, that person will certainly attain the stage of non-retrogression. Subhūti! Merely hearing the Prajñāpāramitā already brings such benefits; how much more so if one believes, understands, and practices according to those teachings—then one will abide in Omniscience.
Subhūti said to the Buddha:
World-Honored One! If apart from suchness there is no other dharma that can be attained, then who will abide in Omniscience? Who will attain Anuttara-samyak-saṃbodhi, and who will teach the Dharma?
The Buddha said to Subhūti:
Subhūti! According to what you have asked: if apart from suchness there is no other dharma that can be attained, then who will abide in Omniscience, who will attain Anuttara-samyak-saṃbodhi, and who will teach the Dharma? It is exactly so, exactly so, Subhūti! Apart from suchness, there is no dharma that abides in suchness. Since even suchness cannot be attained, how much less can there be someone who abides in suchness? Therefore, suchness does not attain Anuttara-samyak-saṃbodhi, and apart from suchness there is also no one who can attain Anuttara-samyak-saṃbodhi. Therefore, suchness does not teach the Dharma, and apart from suchness there is also no one who teaches the Dharma.
At that time, Śakra, Lord of the Devas, said to the Buddha:
World-Honored One! If there is no person who abides in suchness, then there will be no one who attains Anuttara-samyak-saṃbodhi. If there is no one who teaches the Dharma, yet a Bodhisattva hears that profound Dharma without doubt, without regret, without finding it difficult, and wishes to attain Anuttara-samyak-saṃbodhi, then that indeed is truly difficult.
Subhūti said to Śakra, Lord of the Devas:
Kāśika! As you have said, a Bodhisattva who hears that profound Dharma without doubt, without regret, without finding it difficult, and wishes to attain Anuttara-samyak-saṃbodhi—that is indeed a very difficult thing. Kāśika! All dharmas are empty. Within this Dharma, who is there to doubt, who is there to regret, and who is there to find it difficult?
Śakra, Lord of the Devas, said to Subhūti:
Venerable Sir! According to what you have said, everything relies upon emptiness and nothing obstructs it. It is like an arrow shot into empty space: it travels without any obstruction. Venerable Subhūti! What I say about that which is unobstructed is also like this.
At that time, Śakra, Lord of the Devas, said to the Buddha:
World-Honored One! When I speak and answer in this way, am I speaking in accordance with the words of the Tathāgata and answering in accordance with the Dharma?
The Buddha taught:
Kāśika! Your speaking in this way and answering in this way accords with the words of the Tathāgata and answers according to the Dharma. In this way, you have answered correctly in accordance with the true Dharma.
Kāśika! Everything that Subhūti has said is based on emptiness. Subhūti does not even have Prajñāpāramitā to attain, much less practice according to Prajñāpāramitā. There is no fruit of Anuttara-samyak-saṃbodhi to attain, much less a person who attains Anuttara-samyak-saṃbodhi. There is no Omniscience to attain, much less a person who attains Omniscience. There is no suchness to attain, much less a person who attains suchness. There is no unborn dharma to attain, much less a person who attains the unborn dharma. There are no powers to attain, much less a person who attains the powers. There is no dharma of fearlessness to attain, much less a person who attains the dharma of fearlessness. There is no dharma whatsoever to attain, much less a person who teaches the Dharma.
Kāśika! Subhūti constantly delights in the practice of seclusion and delights in the practice of non-attainment. Kāśika! Compared with the practices of this Bodhisattva, even a hundred parts of Subhūti’s practices do not equal one part; even a hundred thousand myriad billion parts do not equal one part; even through calculations and analogies, they cannot possibly compare with this Bodhisattva.
Kāśika! Except for the practices of the Tathāgata himself, among all other practices, this Bodhisattva who practices Prajñāpāramitā is the greatest, most supreme, and most wondrous. If this Bodhisattva’s practice is compared with the practices of the Śrāvakas and Pratyekabuddhas, this Bodhisattva is the greatest, most supreme, and most wondrous. Therefore, Kāśika! If anyone wishes to become the Supreme One among all sentient beings, that person should practice Prajñāpāramitā as this Bodhisattva has practiced.
At that time, the assembly of devas in the Heaven of the Thirty-Three scattered Mandārava flowers upon the Buddha. Six hundred monks rose from their seats, exposed their right shoulders, knelt with their right knees touching the ground, placed their palms together facing the Buddha, and through the Buddha’s spiritual power, both of their hands became filled with flowers. They then scattered these flowers upward toward the Buddha. After scattering the flowers, they said:
World-Honored One! We will practice that supreme conduct.
The Buddha then smiled. According to the customary way of Buddhas, when they smile, immeasurable rays of light of blue, yellow, red, and white colors emanate from their mouths. These rays illuminate countless, boundless worlds, extending up to the Brahmā heavens, then return, encircle the Buddha’s body three times, and enter the crown of his head.
At that time, the Venerable Ānanda rose from his seat, exposed his right shoulder, knelt with his right knee touching the ground, placed his palms together toward the Buddha, and said:
World-Honored One! For what reason did the Tathāgata smile?
Whenever Buddhas smile, there is always a cause and condition.
The Buddha said to Ānanda:
Ānanda! During the kalpa named Constellations, these six hundred monks will attain Buddhahood and all share the same name: Buddha Scattering Flowers. Ānanda! The number of those monks and the Tathāgatas will be equal, their lifespans will also be equal, and they will all live for twenty thousand kalpas. After that, wherever those monks are reborn, they will become ordained, and their worlds will constantly rain down beautiful five-colored flowers. Therefore, Ānanda! If anyone wishes to practice that supreme conduct, they should practice Prajñāpāramitā. Any Bodhisattva who wishes to practice the conduct of the Tathāgata should practice Prajñāpāramitā.
Ānanda! If a Bodhisattva practices Prajñāpāramitā, you should know that after this person’s life ends in the human realm, or even if their life ends in Tuṣita Heaven, in their next life they will be born in the human realm. Why is this? Because among humans and in Tuṣita Heaven, people can easily practice Prajñāpāramitā.
Ānanda! If a Bodhisattva practices Prajñāpāramitā and delights in it, receives and maintains it, reads and recites it, copies it down, and after copying it, teaches this Prajñāpāramitā to benefit other Bodhisattvas, then you should know that this person is seen by the Tathāgata. You should know that this person has planted wholesome roots with the Buddhas and has not planted wholesome roots together with disciples.
Ānanda! Any Bodhisattva who learns Prajñāpāramitā without contempt, doubt, or fear, but instead delights in it, receives and maintains it, reads and recites it, and practices it according to the Dharma, should know that this person has come to the place where the present Buddha resides. Furthermore, if there is any Bodhisattva who believes in Prajñāpāramitā without criticizing or opposing it, you should know that this person has made offerings to the Buddhas.
Ānanda! If someone has already planted wholesome roots with a Buddha and seeks the fruit of Arhatship or Pratyekabuddhahood, those wholesome roots are not false and are not separate from Prajñāpāramitā.
Therefore, Ānanda! Now I entrust this Prajñāpāramitā Dharma to you. Ānanda, the Dharma that I have taught, which uses only Prajñāpāramitā as its guide, if someone receives and maintains it but forgets it, that person’s fault is still minor. But if you receive and maintain Prajñāpāramitā and forget it—even a single sentence—the fault is extremely grave. Therefore, Ānanda! I have entrusted and handed down Prajñāpāramitā to you. Whatever you have heard and maintained, you must always read and recite it so that your mind may remain settled in clear and beneficial mindfulness. What you have heard and maintained should all be read and recited, making it completely clear, sharp, and filled with wholesome thoughts in the heart. Why is this? Because Prajñāpāramitā is the treasury of the teachings of all Buddhas of the past, present, and future.
Ānanda! If someone wishes, with a mind of loving-kindness and reverence, to make offerings to me in this present life, that person should instead use that same mind to make offerings to Prajñāpāramitā, then receive and maintain it, read and recite it, and practice it according to the Dharma; that person has thereby already made offerings to me.
Ānanda! That person not only makes offerings to me but also makes offerings to the Buddhas of the past, future, and present.
Ānanda! If you respect me and do not abandon me, then you should likewise respect and not abandon Prajñāpāramitā. Even a single sentence must be treated carefully, and you must not allow it to be forgotten.
Ānanda! It is for this reason that I entrust Prajñāpāramitā to you. If, for one kalpa, a hundred kalpas, or a thousand myriads of billions of nayutas of kalpas, even for as many kalpas as there are grains of sand in the Ganges River, I were to speak of it, I still could not finish.
O Ānanda! I only speak of it briefly. Just as I now am water, so too, with regard to all the gods, humans, and asuras in all worlds, the Buddhas of the ten directions of the past and present are also water; the Prajñāpāramitā is also water, and among all the gods, humans, and asuras in all worlds, I entrust the Prajñāpāramitā to you.
The Buddha again said to Ānanda:
If there is someone who reveres the Buddha, reveres the Dharma, reveres the Sangha, and reveres the Unsurpassed Right and Perfect Enlightenment of the Buddhas of the past, present, and future, then that person should use that reverence to revere the Prajñāpāramitā. This is precisely the application of what I have taught and transformed beings with.
O Ānanda! If there is someone who constantly receives, upholds, reads, and recites the Prajñāpāramitā, you should know that this person is upholding the Unsurpassed Right and Perfect Enlightenment of the Buddhas of the past, future, and present.
O Ānanda! When the Prajñāpāramitā is about to perish, if there is someone who wishes to protect and support it, that person has protected and supported the Unsurpassed Right and Perfect Enlightenment of the Buddhas of the past, future, and present. Why is this so? O Ānanda! Because the Unsurpassed Right and Perfect Enlightenment of all Buddhas is born from the Prajñāpāramitā. Ānanda! The Unsurpassed Right and Perfect Enlightenment of the Buddhas of the past was all born from the Prajñāpāramitā. The Unsurpassed Right and Perfect Enlightenment of the Buddhas of the future will also all be born from the Prajñāpāramitā, and the Unsurpassed Right and Perfect Enlightenment of the present Buddhas in infinite and countless worlds is also all born from the Prajñāpāramitā. Therefore, O Ānanda! If a Bodhisattva wishes to attain Unsurpassed Right and Perfect Enlightenment, they must skillfully learn the six pāramitās. Why? Because the six pāramitās are the mother of all Bodhisattvas, giving birth to Buddhas. If a Bodhisattva learns those six pāramitās, they will attain Unsurpassed Right and Perfect Enlightenment. Therefore, O Ānanda! Once again I entrust the six pāramitās to you. Why is this so? Because these six pāramitās are precisely the inexhaustible treasury of the teachings of all Buddhas of the three times.
O Ānanda! If you rely on the teachings of the Lesser Vehicle to teach and explain to those of the Lesser Vehicle, and all sentient beings in a trichiliocosm attain Arhatship through that teaching, then you would only be a disciple who receives very little merit, insignificant merit. But, O Ānanda! If you teach the six pāramitās to the Bodhisattvas, then you will be my disciple and will obtain complete merit; this greatly pleases me.
O Ānanda! If someone uses the teachings of the Lesser Vehicle to instruct sentient beings throughout a trichiliocosm and enables them to attain Arhatship, would the merits of their acts of giving, morality, and wholesome cultivation be great?
Ānanda replied:
“World-Honored One, they would be extremely great!”
The Buddha told Ānanda:
Although those merits are great, they cannot compare with the merits of a Śrāvaka who teaches the Prajñāpāramitā to Bodhisattvas for even just one day; the merit of that person is exceedingly great.
O Ānanda! Consider this one day: from early morning until mealtime; from early morning until mealtime; even for the duration of one moment of a water-clock; and even for that brief moment, even in an instant, if that person expounds the Dharma to Bodhisattvas, the merit and wholesome roots of all Śrāvakas and Pratyekabuddhas cannot compare with that person. And if, while remembering this, that person were to retreat from Unsurpassed Right and Perfect Enlightenment, such a thing would never occur.
O Ānanda! If a Bodhisattva practices in this way and remembers in this way, and yet retreats from Unsurpassed Right and Perfect Enlightenment, there is no such possibility.
Chapter 25: SEEING THE BUDDHA AKṢOBHYA
When the Buddha was teaching the Prajñāpāramitā to the four assemblies—the monks, nuns, male lay followers, and female lay followers—and to the gods, dragons, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans and non-humans, and others in the great assembly, they all, through the Buddha’s spiritual power, saw themselves reverently and solemnly surrounding Buddha Akṣobhya in that assembly, listening to the Dharma teaching, just like the water of the great ocean that does not move at all. At that time, all the monks were Arhats, their outflows had been exhausted, they were free from afflictions, and their minds were liberated. Furthermore, countless and immeasurable great Bodhisattvas also respectfully surrounded him together. At that moment, the Buddha withdrew his spiritual power, and the four assemblies in the gathering could no longer see the Tathāgata or the adorned land of the Śrāvakas and Bodhisattvas.
The Buddha said to Ānanda:
“Ānanda! All dharmas are also like this; they are not objects of the eye. Just as now Buddha Akṣobhya, the Arhats, and the assemblies of Bodhisattvas no longer appear. Why is this so? Because dharma does not see dharma, and dharma does not know dharma. Ānanda! All dharmas are not for knowing, not for seeing; there is no creator, therefore there is no attachment, and there is also no discrimination. Ānanda! All dharmas are inconceivable, like an illusory person, and all dharmas also have no one who receives them, therefore they are not lasting. Any Bodhisattva who practices in this way is called one who practices Prajñāpāramitā, and toward all dharmas that person no longer has attachment. A Bodhisattva who learns in this way is called one who learns Prajñāpāramitā.
Ānanda! If a Bodhisattva wishes to reach all dharmas at the other shore of liberation, he must learn Prajñāpāramitā. Why? Ānanda! Because learning Prajñāpāramitā is the supreme and foremost learning among all forms of learning, and it will bring peace and benefit to the world. Ānanda! A person who learns in this way will become a place of refuge for those who have no refuge. One who learns in this way will be accepted by all Buddhas and praised by all Buddhas. Through learning in this way, Buddhas gain the power to shake the entire trichiliocosm with just the toes of their feet.
Ānanda! Through learning that Prajñāpāramitā, the Buddhas realize all dharmas with unobstructed knowledge and vision throughout the past, future, and present. Ānanda! Therefore I say that Prajñāpāramitā is the Most Supreme and Wondrous.
Ānanda! If you wish to measure Prajñāpāramitā, you must measure empty space. Why? Because Prajñāpāramitā is immeasurable. Ānanda! I do not say that Prajñāpāramitā has limits or quantity. Ānanda, names, phrases, and language still have quantity, but Prajñāpāramitā has no quantity.”
Ānanda said:
“World-Honored One! For what reason is Prajñāpāramitā immeasurable?”
The Buddha taught:
“Ānanda! Because Prajñāpāramitā is inexhaustible, it is immeasurable; because Prajñāpāramitā is free from all separation, it is immeasurable. Ānanda! All Buddhas of the past arose from Prajñāpāramitā, yet Prajñāpāramitā does not become exhausted. All Buddhas of the future will arise from Prajñāpāramitā, yet Prajñāpāramitā will not come to an end. All worlds without number arise from Prajñāpāramitā, yet Prajñāpāramitā remains inexhaustible. Therefore, Prajñāpāramitā was inexhaustible in the past, is inexhaustible now, and will be inexhaustible in the future. Ānanda! If a person wishes to exhaust Prajñāpāramitā, that person wishes to exhaust empty space.”
At that time Subhūti thought: “This matter is extremely profound; I should ask the Buddha.” He then said to the Buddha:
“World-Honored One! Is Prajñāpāramitā inexhaustible?”
The Buddha said:
“Subhūti! Prajñāpāramitā is inexhaustible. Because empty space is inexhaustible, Prajñāpāramitā is also inexhaustible.”
Subhūti said:
“World-Honored One! If Prajñāpāramitā is inexhaustible, then how can Prajñāpāramitā arise?”
The Buddha said:
“Subhūti! Because form is inexhaustible, Prajñāpāramitā arises; because feeling, perception, formations, and consciousness are inexhaustible, Prajñāpāramitā arises.
Subhūti! When a Bodhisattva sits at the place of enlightenment and contemplates dependent origination in this way, that person will not fall into the two vehicles of Śrāvakas and Pratyekabuddhas. This is the uncommon dharma of Bodhisattvas. If a Bodhisattva contemplates dependent origination in this way, that person will not fall into the stages of Śrāvakas and Pratyekabuddhas. That person will quickly draw near to All-Knowledge and will certainly attain Anuttara-samyak-saṃbodhi, Supreme Perfect Enlightenment.
Subhūti! If Bodhisattvas are those who have regressed, they cannot think in this way. If a Bodhisattva does not know how to practice Prajñāpāramitā, how can they use the inexhaustible dharma to contemplate the twelve links of dependent origination?
If Bodhisattvas do not regress, they all possess such skillful means. This is called a Bodhisattva practicing Prajñāpāramitā, using such an inexhaustible dharma to contemplate the twelve links of dependent origination.
When a Bodhisattva contemplates in this way and does not see that dharmas arise without causes and conditions, does not see that dharmas are permanent, does not see a creator, and does not see anyone who receives dharmas—Subhūti, this is called a Bodhisattva who, while practicing Prajñāpāramitā, contemplates the twelve links of dependent origination.
Subhūti! If a Bodhisattva, while practicing Prajñāpāramitā, does not see form, does not see feeling, perception, formations, and consciousness, does not see this Buddha-world or that Buddha-world; also does not see any dharma, does not see this Buddha-world or that Buddha-world.
Subhūti! Any Bodhisattva who can practice Prajñāpāramitā in this way will cause Māra to become sorrowful as if struck in the heart by an arrow. It is like a person whose parents have just died and who therefore experiences great grief. A Bodhisattva practicing Prajñāpāramitā causes the evil Māras to become greatly sorrowful in the same way.”
Subhūti said:
“World-Honored One! Is it only one Māra who becomes sorrowful, or do all the Māras throughout the trichiliocosm become sorrowful?”
The Buddha said:
“Subhūti! Those evil Māras all become sorrowful. Each Māra, sitting in their own place, cannot find any peace or stability. Subhūti! Any Bodhisattva who practices Prajñāpāramitā in this way cannot be harmed by gods, humans, or asuras in all worlds, nor can they find any dharma that causes such a person to regress from Supreme Perfect Enlightenment. Therefore, Subhūti, any Bodhisattva who wishes to attain Supreme Perfect Enlightenment must practice Prajñāpāramitā in this way.
When a Bodhisattva practices Prajñāpāramitā in this way, that person will be complete in the Perfection of Giving, the Perfection of Morality, the Perfection of Patience, the Perfection of Diligence, and the Perfection of Meditation. When a Bodhisattva practices Prajñāpāramitā, they become complete in all the pāramitās and can also fully possess skillful means. That Bodhisattva practices Prajñāpāramitā, and whatever arises, that person immediately knows it. Therefore, Subhūti, a Bodhisattva who wishes to obtain such skillful means should learn Prajñāpāramitā and should cultivate Prajñāpāramitā.
Subhūti! If a Bodhisattva practices Prajñāpāramitā and when Prajñāpāramitā arises, they should recollect the present Buddhas in countless, boundless worlds throughout the present time. The All-Knowledge of all Buddhas arises from Prajñāpāramitā. When a Bodhisattva recollects in this way, they should think as follows: ‘Just as the Buddhas of the ten directions have realized the true nature of all dharmas, so shall I also realize it.’ Subhūti! Any Bodhisattva who practices Prajñāpāramitā should also give rise to such a thought.
Subhūti! Any Bodhisattva who can give rise to such a thought, even for the brief moment it takes to snap one’s fingers, will have merit surpassing that of a person who practices giving for countless kalpas equal to the sands of the Ganges, not to mention for one day or half a day. You should know that such a Bodhisattva will certainly reach the stage of non-retrogression, and you should know that such a Bodhisattva is protected and remembered by all Buddhas. Subhūti! A Bodhisattva protected and remembered by all Buddhas will not be born anywhere else but will certainly attain Supreme Perfect Enlightenment. Such a Bodhisattva ultimately will not fall into the three evil paths, will always be born in favorable realms, and will not be separated from the Buddhas.
Subhūti! A Bodhisattva practicing Prajñāpāramitā and giving rise to Prajñāpāramitā, even for the brief moment of snapping one’s fingers, receives such merit; how much more so for one day or more, like the Bodhisattva Fragrant Elephant who is presently at Buddha Akṣobhya’s place practicing the Bodhisattva path and never departing from the practice of Prajñāpāramitā.”
When the Buddha finished teaching this Dharma, all the monks and all the assemblies of gods, humans, asuras, and others in the great assembly were filled with great joy and happiness.
Chapter 26: FOLLOWING KNOWLEDGE
The Buddha said to Subhūti:
All dharmas are without distinction; therefore, one should know that the Perfection of Wisdom is likewise. All dharmas are indestructible; therefore, one should know that the Perfection of Wisdom is likewise. All dharmas are merely false combinations of names and designations; therefore, one should know that the Perfection of Wisdom is likewise. All dharmas exist through expression in language; therefore, one should know that the Perfection of Wisdom is likewise.
Furthermore, these words themselves are nonexistent and have no location; therefore, one should know that the Perfection of Wisdom is likewise. The function of all dharmas is false and artificially combined; therefore, one should know that the Perfection of Wisdom is likewise. All dharmas are immeasurable; therefore, one should know that the Perfection of Wisdom is likewise. Form is immeasurable; therefore, one should know that the Perfection of Wisdom is likewise. Feeling, perception, formations, and consciousness are immeasurable; therefore, one should know that the Perfection of Wisdom is likewise. All dharmas are immeasurable; therefore, one should know that the Perfection of Wisdom is likewise. All dharmas are the characteristic of complete penetration and understanding; therefore, one should know that the Perfection of Wisdom is likewise. All dharmas have been originally pure from the beginning; therefore, one should know that the Perfection of Wisdom is likewise. All dharmas have no verbal expression; therefore, one should know that the Perfection of Wisdom is likewise. All dharmas are equally extinguished; therefore, one should know that the Perfection of Wisdom is likewise. All dharmas are like Nirvana; therefore, one should know that the Perfection of Wisdom is likewise. All dharmas neither come, nor go, nor have a place of arising; therefore, one should know that the Perfection of Wisdom is likewise. All dharmas have no self and no person; therefore, one should know that the Perfection of Wisdom is likewise. The saints and sages are ultimately pure; therefore, one should know that the Perfection of Wisdom is likewise. Abandoning all burdens; therefore, one should know that the Perfection of Wisdom is likewise. Why?
Form has no shape or characteristics and has no location; therefore, its own nature is emptiness. Because feeling, perception, formations, and consciousness have no shape or characteristics and have no location, their own nature is also emptiness. All dharmas have no affliction; therefore, one should know that the Perfection of Wisdom is likewise. All dharmas are neither defiled nor separated; therefore, one should know that the Perfection of Wisdom is likewise. Why? Because form is nonexistent, it is neither defiled nor separated; because feeling, perception, formations, and consciousness are also nonexistent, they are neither defiled nor separated. All dharmas are originally pure; therefore, one should know that the Perfection of Wisdom is likewise. Because all dharmas are not bound, one should know that the Perfection of Wisdom is likewise. All dharmas are Bodhi awakened through the wisdom of the Buddha; therefore, one should know that the Perfection of Wisdom is likewise. Because all dharmas are Empty, Signless, and Unconditioned, one should know that the Perfection of Wisdom is likewise. Because all dharmas are medicine, one should know that the Perfection of Wisdom is likewise. Because all dharmas are the characteristics of the holy life, the characteristics of compassion, without faults and without anger, one should know that the Perfection of Wisdom is likewise. Because the ocean has no boundary, one should know that the Perfection of Wisdom is likewise. Because space is vast and boundless, one should know that the Perfection of Wisdom is likewise. Because the sun shines with infinite radiance, one should know that the Perfection of Wisdom is likewise. Because form is detached, one should know that the Perfection of Wisdom is likewise. Because feeling, perception, formations, and consciousness are detached, the Perfection of Wisdom is likewise. All sounds are boundless; therefore, one should know that the Perfection of Wisdom is likewise. All natures are boundless; therefore, one should know that the Perfection of Wisdom is likewise. The gathering of immeasurable wholesome dharmas; therefore, one should know that the Perfection of Wisdom is likewise. The samadhi of all dharmas is boundless; therefore, one should know that the Perfection of Wisdom is likewise. The Buddha-dharma is boundless; therefore, one should know that the Perfection of Wisdom is likewise. Because dharma is boundless, one should know that the Perfection of Wisdom is likewise. Because emptiness is boundless, one should know that the Perfection of Wisdom is likewise. Because the mind and mental factors are boundless, one should know that the Perfection of Wisdom is likewise. Because the activities of mental factors are boundless, one should know that the Perfection of Wisdom is likewise. Because wholesome dharmas are immeasurable, one should know that the Perfection of Wisdom is likewise. Because unwholesome dharmas are immeasurable, one should know that the Perfection of Wisdom is likewise. Like the lion’s roar, one should know that the Perfection of Wisdom is likewise. Why?
Form is like the great ocean, and feeling, perception, formations, and consciousness are like the great ocean. Form is like space; therefore, feeling, perception, formations, and consciousness are like space. Because form is like the majestic Mount Sumeru, feeling, perception, formations, and consciousness are likewise like the majestic Mount Sumeru. Because form is like the light of the sun, feeling, perception, formations, and consciousness are likewise like the light of the sun. Because form is like boundless sound, feeling, perception, formations, and consciousness are likewise like boundless sound. Form is like the nature of sentient beings, which is boundless; therefore, feeling, perception, formations, and consciousness are like the boundless nature of sentient beings. Because form is like earth, feeling, perception, formations, and consciousness are likewise like earth. Because form is like the water element, feeling, perception, formations, and consciousness are likewise like the water element. Because form is like the fire element, feeling, perception, formations, and consciousness are likewise like the fire element. Because form is like the wind element, feeling, perception, formations, and consciousness are likewise like the wind element. Because form is like the space element, feeling, perception, formations, and consciousness are likewise like the space element. Because form is free from the characteristic of accumulating virtue, feeling, perception, formations, and consciousness are also free from the characteristic of accumulating virtue. Because form is free from harmonious combination with dharmas, feeling, perception, formations, and consciousness are also free from harmonious combination with dharmas. Because form is the boundless samadhi, feeling, perception, formations, and consciousness are the boundless samadhi. Because form is far removed from form and the form of the nature of form, and the Buddha-dharma is thus, feeling, perception, formations, and consciousness are far removed from consciousness and the consciousness of the nature of consciousness, and the Buddha-dharma is thus. Because the characteristic of form is boundless, the characteristics of feeling, perception, formations, and consciousness are also boundless. Because the emptiness of form is boundless, the emptiness of feeling, perception, formations, and consciousness is also boundless. Because the activities of form and mind are boundless, the activities of feeling, perception, formations, consciousness, and mind are also boundless. Because the wholesome and unwholesome within form cannot be grasped, the wholesome and unwholesome within feeling, perception, formations, and consciousness also cannot be grasped. Because form cannot be destroyed, feeling, perception, formations, and consciousness cannot be destroyed. Because form is the lion’s roar, feeling, perception, formations, and consciousness are the lion’s roar. You should know that this Perfection of Wisdom is likewise.