MAHĀ PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 8
Chapter 28: THE ILLUSIONARY PERSON WHO HEARS THE DHARMA
At that time, the gods thought:
What kind of people should be used to hear the Dharma spoken by the Venerable Subhūti?
Knowing the thoughts of the gods, Subhūti said:
O gods! Just as an illusionary person hears the Dharma, I should use such a person. For such a person neither hears, understands, nor realizes.
The gods asked:
Venerable Great Virtue! Are sentient beings like illusions, and is the person who hears the Dharma also like an illusion? Are sentient beings like transformations, and is the person who hears the Dharma also like transformations?
Subhūti said:
That is correct, O gods! Sentient beings are like illusions, and the person who hears the Dharma is also like an illusion. Sentient beings are like transformations, and the person who hears the Dharma is also like transformations.
O gods! The self is like an illusion, like a dream. Sentient beings, up to the knower and the seer, are also like illusions, like dreams.
Form up to consciousness, the eye up to the mind, forms up to dharmas, eye-consciousness up to mind-consciousness, eye-contact up to mind-contact, the feelings arising conditioned by eye-contact up to the feelings arising conditioned by mind-contact are also like illusions, like dreams.
Inner emptiness up to the emptiness of the nonexistence of both dharma and non-dharma, the Perfection of Giving up to the Perfection of Wisdom, the Four Foundations of Mindfulness up to the Eighteen Unshared Qualities of a Buddha are all like illusions, like dreams.
The fruit of Stream-entry up to the Buddha Path are also like illusions, like dreams.
The gods asked:
Venerable Great Virtue says that the Buddha Path is like an illusion, like a dream. Does the Venerable also say that Nirvana is like an illusion, like a dream?
Subhūti said:
I say that the Buddha Path is like an illusion, like a dream; I also say that Nirvana is like an illusion, like a dream. If there were any dharma superior to Nirvana, I would say it is also like an illusion, like a dream. Why? Because illusion, dream, and Nirvana are neither two nor different.
At that time, the Venerable Śāriputra, Mahāmaudgalyāyana, Mahā Kauṣṭhila, Mahā Kātyāyana, Pūrṇa Maitrāyaṇīputra, Mahā Kāśyapa, and countless Bodhisattvas asked Subhūti:
This Prajñāpāramitā is so profound, difficult to see, difficult to understand, difficult to know, wonderfully peaceful. Who will be able to receive and uphold it?
The Venerable Ānanda said to the great disciples and the Bodhisattvas:
The irreversible Great Bodhisattvas are capable of receiving and upholding this profound Prajñāpāramitā, which is difficult to see, difficult to understand, difficult to know, and wonderfully peaceful. Those who have attained right view, those Arhats who have exhausted all defilements and whose aspirations have been fulfilled, are also capable of believing and accepting it.
Furthermore, virtuous men and women who have encountered many Buddhas, who have made many offerings before those Buddhas and planted roots of goodness, who are always close to good spiritual friends, and who possess sharp faculties—these people can receive and uphold it. It is not said whether they should or should not.
Subhūti said:
One does not use emptiness to distinguish form; one does not use form to distinguish emptiness. One does not use signlessness and wishlessness to distinguish form; one does not use form to distinguish signlessness and wishlessness. One does not use non-arising, non-ceasing, tranquility, and detachment to distinguish form; one does not use form to distinguish non-arising, non-ceasing, tranquility, and detachment. Form, feeling, perception, formations, and consciousness are the same way. From the eye up to the feelings arising conditioned by mind-contact are also the same way. From the Perfection of Giving up to Omniscient Wisdom are also the same way. One does not use emptiness up to detachment to distinguish Omniscient Wisdom, and one does not use Omniscient Wisdom to distinguish emptiness.
Subhūti again said to the gods:
Who is capable of receiving this very profound Prajñāpāramitā? O gods! Within this Prajñāpāramitā there is no dharma that can be pointed out, and no dharma that can be discussed. If there is no dharma that can be pointed out and no dharma that can be explained, then the person who receives and upholds it cannot be found either.
Śāriputra said to Subhūti:
Within the Prajñāpāramitā, the teachings of the three vehicles are extensively explained, as well as the teachings that encompass Bodhisattvas from those who have just generated the aspiration for enlightenment up to those on the Tenth Ground; from the Perfection of Giving up to the Perfection of Wisdom; from the Four Foundations of Mindfulness up to the Eighteen Unshared Qualities of a Buddha.
A Great Bodhisattva who practices such Prajñāpāramitā will always manifest through transformation without losing supernatural powers, possess complete roots of goodness, go to Buddha realms, and, wishing for offerings to make before them, will immediately obtain them according to their wishes. In the presence of Buddhas, they will hear and receive teachings continuously up to Omniscient Wisdom without interruption, never departing from right concentration. They will attain swift eloquence, sharp eloquence, inexhaustible eloquence, eloquence that never loses reason, appropriate eloquence, meaningful eloquence, and eloquence surpassing all in the world.
Subhūti said:
That is correct, as Śāriputra has said. The Prajñāpāramitā extensively explains the teachings of the three vehicles and the teachings that protect Bodhisattvas, until Great Bodhisattvas attain the supreme eloquence of all in the world, because they do not truly exist.
The self up to the knower and the seer do not truly exist. Form, feeling, perception, formations, and consciousness, from the Perfection of Giving up to the Perfection of Wisdom, do not truly exist. Inner emptiness up to the emptiness of the nonexistence of both dharma and non-dharma do not truly exist. The Four Foundations of Mindfulness up to Omniscient Wisdom do not truly exist.
Śāriputra asked:
Why is it that the Prajñāpāramitā extensively explains the teachings of the three vehicles because they do not truly exist?
Why is it that the Prajñāpāramitā protects Bodhisattvas because they do not truly exist?
Why is it that Great Bodhisattvas attain sharp eloquence up to the supreme eloquence of all in the world because they do not truly exist?
Subhūti said:
Because inner emptiness up to the Prajñāpāramitā, which extensively explains the teachings of the three vehicles, do not truly exist. Because external emptiness up to the emptiness of the nonexistence of both dharma and non-dharma, the teachings of the three vehicles extensively explained, do not truly exist.
Because inner emptiness protects Bodhisattvas until they attain the supreme eloquence of all in the world, they do not truly exist. Because external emptiness up to the emptiness of the nonexistence of both dharma and non-dharma, the Prajñāpāramitā protects Bodhisattvas up to the supreme eloquence of all in the world—all do not truly exist.
Chapter 29: SCATTERING FLOWERS
At that time, Śakra Devānām Indra and the Heavenly Kings in the great thousand-world system thought that the Venerable Subhūti was giving us a rain of Dharma. We should manifest beautiful flowers through transformation and scatter them upon the Buddha, the Great Bodhisattvas, the Great Bodhisattvas, the Bhikṣu Sangha, the Venerable Subhūti, and the Prajñāpāramitā.
Immediately thereafter, the Deva Kings manifested beautiful flowers and scattered them upon the Buddha, the Great Bodhisattvas, the Bhikshu Sangha, Venerable Subhūti, and also made offerings to Prajñāpāramitā. At that time, the entire great trichiliocosm was filled with flowers in the sky. These flowers transformed into magnificent and wondrous flower platforms.
Subhūti thought: The flowers scattered by the heavenly beings in the sky are unprecedentedly beautiful. These are transformed flowers, not flowers produced from trees. These are flowers arising from the mind’s perception, not flowers produced from trees.
Knowing Subhūti’s thought, Śakra, Lord of the Devas, said:
“Venerable Great Elder! These flowers are not flowers that arise, nor do they arise from the wish-fulfilling tree.”
Subhūti said:
“O Kāśika! You say that these flowers are not flowers that arise, and are not produced from the wish-fulfilling tree. If these flowers are not a phenomenon of arising, then they cannot be called flowers.”
Śakra, Lord of the Devas, said:
“Venerable Great Elder! Is it only these flowers that do not arise, or are form, feeling, perception, formations, and consciousness also non-arising?”
Subhūti said:
“O Kāśika! It is not only these flowers that do not arise; form also does not arise. If it does not arise, then it cannot be called form. Feeling, perception, formations, and consciousness also do not arise. If they do not arise, then they cannot be called feeling, perception, formations, and consciousness. The same applies to the five aggregates, the six sense bases, the six consciousnesses, the six contacts, and the feelings that arise dependent upon the six contacts as conditions.
The perfection of giving up to the perfection of wisdom does not arise. If they do not arise, then they cannot be called the perfection of giving up through the perfection of wisdom. Inner emptiness up to the emptiness of the nonexistence of both phenomena and non-phenomena are also the same. The four foundations of mindfulness up to the eighteen unique qualities of a Buddha do not arise. The wisdom of all aspects also does not arise. If they do not arise, then they cannot be called the four foundations of mindfulness up to the wisdom of all aspects.”
The Lord of Heaven thought: “Venerable Subhūti possesses extremely profound wisdom; without destroying conventional names, he speaks of the characteristics of all phenomena.”
The Buddha, knowing the thoughts of the Lord of Heaven, said:
“That is exactly so, Kāśika! Subhūti possesses extremely profound wisdom; without destroying conventional names, he speaks of the characteristics of all phenomena.”
The Lord of Heaven said:
“World-Honored One! In what way does Venerable Subhūti, without destroying conventional names, speak of the characteristics of all phenomena?”
The Buddha said:
“Form is merely a conventional name, and Subhūti, without destroying conventional names, speaks of the characteristics of all phenomena. Feeling, perception, formations, and consciousness are also merely conventional names, and Subhūti likewise, without destroying conventional names, speaks of the characteristics of all phenomena.
Why is this so? Because the characteristics of all phenomena have neither destruction nor non-destruction, and what Subhūti speaks of also has neither destruction nor non-destruction.
Just as with the five aggregates, the six sense bases, and up to the feelings arising from the six contacts as conditions; the perfection of giving up up to the emptiness of the nonexistence of both phenomena and non-phenomena; the four foundations of mindfulness up to the eighteen unique qualities of a Buddha; the fruit of Stream-entry up to Buddhahood; the wisdom of all aspects up to the wisdom of all aspects of omniscience; the Stream-enterer up to the Buddha—all are merely conventional names, and Subhūti, without destroying conventional names, speaks of the characteristics of all phenomena.
Why is this so? Because the characteristics of all phenomena have neither destruction nor non-destruction, and what Subhūti speaks of also has neither destruction nor non-destruction.
Kāśika, it is so. Subhūti, without destroying conventional names, speaks of the characteristics of all phenomena.”
Subhūti said to the Lord of Heaven:
“That is right, Kāśika! Just as the Buddha has said, all phenomena are merely conventional names.
A Great Bodhisattva should understand that all phenomena are merely conventional names in this way. One should learn Prajñāpāramitā in this way.
A Great Bodhisattva who learns in this way does not learn form, nor does one learn feeling, perception, formations, or consciousness.
Why is this so? Because one does not see any form to be learned, nor does one see feeling, perception, formations, or consciousness to be learned.
A Great Bodhisattva who learns in this way does not learn the perfection of giving up up to the perfection of wisdom.
Why is this so? Because one does not see the perfection of giving up up to the perfection of wisdom as something to be learned.
A Great Bodhisattva who learns in this way does not learn inner emptiness up to the emptiness of the nonexistence of both phenomena and non-phenomena, nor does one learn the four foundations of mindfulness up to the eighteen unique qualities of a Buddha.
Why is this so? Because one does not see inner emptiness up to the unique qualities of a Buddha as something to be learned.
A Great Bodhisattva who learns in this way does not learn the fruit of Stream-entry up to the wisdom of all aspects.
Why is this so? Because one does not see the fruit of Stream-entry up to the wisdom of all aspects as something to be learned.”
The Lord of Heaven asked:
“Venerable Great Elder! Why does one not see form, up to why does one not see the wisdom of all aspects?”
Subhūti said:
“Form is empty of form, up to the wisdom of all aspects is empty of the wisdom of all aspects.
Kāśika! The emptiness of form does not learn the emptiness of form, up to the emptiness of the wisdom of all aspects does not learn the emptiness of the wisdom of all aspects.
Kāśika! If one does not learn emptiness in this way, it is called learning emptiness, because there is no duality.
This Great Bodhisattva learns the emptiness of form up to learning the emptiness of the wisdom of all aspects because there is no duality.
If one learns the emptiness of form because there is no duality, and up to learning the emptiness of the wisdom of all aspects because the wisdom of all aspects is non-dual, this Great Bodhisattva can learn the perfection of giving up up to the perfection of wisdom because there is no duality. One should learn the four foundations of mindfulness up to the eighteen unique qualities of a Buddha because there is no duality. One should learn the fruit of Stream-entry up to the wisdom of all aspects because there is no duality.
This Great Bodhisattva is able to learn immeasurable, boundless, countless Buddha teachings. If one is able to learn immeasurable, boundless, countless Buddha teachings, then this Bodhisattva is not hindered by learning through the increase of form, nor hindered by learning through the decrease of form; up to not being hindered by learning through the increase of the wisdom of all aspects, nor hindered by learning through the decrease of the wisdom of all aspects.
If one is not hindered by learning through adding to or reducing form, up to not being hindered by learning through adding to or reducing the wisdom of all aspects, then this Bodhisattva is not hindered by learning through grasping form, nor hindered by learning through destroying form; nor is one hindered by learning through grasping feeling, perception, formations, and consciousness, nor hindered by learning through their destruction. Up to the wisdom of all aspects, one is also not hindered by learning through grasping it, nor hindered by learning through destroying it.”
Śāriputra said to Subhūti:
“A Great Bodhisattva who learns in this way is not hindered by learning through grasping form, nor hindered by learning through decreasing form; up to the wisdom of all aspects, one is neither hindered by learning through grasping it, nor hindered by learning through destroying it.”
Subhūti said:
“If a Great Bodhisattva learns in this way, then one is not hindered by learning through grasping form, nor hindered by learning through destroying form; up to the wisdom of all aspects, one is neither hindered by learning through grasping it, nor hindered by learning through destroying it.
Venerable Subhūti! For what reason is a Great Bodhisattva not hindered by learning through grasping form, not hindered by learning through destroying form, up to the wisdom of all aspects, neither hindered by learning through grasping it, nor hindered by learning through destroying it?”
If the Great Bodhisattva does not grasp any dharmas, will he attain All-Embracing Wisdom?
Śāriputra said to Subhūti: The Great Bodhisattva practicing the Perfection of Wisdom does not see form as arising, does not see form as ceasing, does not see form as being grasped, does not see form as not being grasped, does not see form as defiled, does not see form as pure, does not see form as increasing, does not see form as decreasing. Why? Because the nature of form is empty.
Up to and including All-Embracing Wisdom, one does not see it as arising, does not see it as ceasing, does not see it as grasped, does not see it as not grasped, does not see it as defiled, does not see it as pure, does not see it as increasing, does not see it as decreasing. Why? Because the nature of All-Embracing Wisdom is empty.
Because all dharmas neither arise nor cease, neither are grasped nor abandoned, neither are defiled nor pure, neither combine nor disperse, neither increase nor decrease, the Great Bodhisattva learns the Perfection of Wisdom and reaches All-Embracing Wisdom. Because there is no place of learning, there is no place of arriving.
At that time, Śakra, Lord of the Devas, asked Śāriputra:
Where should the Great Bodhisattva seek the Perfection of Wisdom?
Śāriputra said:
The Great Bodhisattva should seek the Perfection of Wisdom within the chapter on Subhūti.
The Lord of the Devas asked Subhūti:
Is it through the spiritual power of the Venerable One that Śāriputra says the Great Bodhisattva should seek the Perfection of Wisdom within the chapter on Subhūti?
Subhūti said:
It is not through my spiritual power.
The Lord of the Devas asked:
Then whose spiritual power is it?
Subhūti said:
It is the spiritual power of the Buddha.
The Lord of the Devas asked:
All dharmas have no place of being grasped. Why? To say that it is the spiritual power of the Buddha—apart from the mark of the place where there is no grasping, the Tathāgata does not truly exist; apart from the dharma of suchness, the Tathāgata also does not truly exist.
Subhūti said:
That is correct, O Kāśika! Apart from the mark of having no place of grasping, the Tathāgata does not truly exist; apart from the dharma of suchness, the Tathāgata does not truly exist. Within the mark of having no place of grasping, the Tathāgata does not truly exist. Within the suchness of dharmas, the Tathāgata does not truly exist.
Within the suchness of form, the suchness of the Tathāgata does not truly exist; within the suchness of the Tathāgata, the suchness of form does not truly exist.
Within the dharma-mark of form, the dharma-mark of the Tathāgata does not truly exist. Within the dharma-mark of the Tathāgata, the dharma-mark of form does not truly exist. Up to and including All-Embracing Wisdom, it is likewise.
O Kāśika! The Tathāgata within the suchness of form neither combines nor disperses; the Tathāgata within the suchness of feeling, perception, formations, and consciousness neither combines nor disperses. The Tathāgata apart from the suchness of form neither combines nor disperses; the Tathāgata apart from the suchness of feeling, perception, formations, and consciousness neither combines nor disperses.
Up to and including All-Embracing Wisdom, it is likewise.
The Tathāgata with regard to the dharma-mark of form neither combines nor disperses; the Tathāgata with regard to the dharma-mark of feeling, perception, formations, and consciousness neither combines nor disperses.
The Tathāgata apart from the dharma-mark of form neither combines nor disperses; the Tathāgata apart from the dharma-mark of feeling, perception, formations, and consciousness neither combines nor disperses. Up to and including All-Embracing Wisdom, it is likewise.
O Kāśika! That all dharmas neither combine nor disperse is the spiritual power of the Tathāgata, because it uses dharmas that have no receiving or grasping. As you, Kāśika, have said: Where should the Great Bodhisattva seek the Perfection of Wisdom?
O Kāśika! One should not seek the Perfection of Wisdom within form or apart from form. One should not seek the Perfection of Wisdom within feeling, perception, formations, and consciousness or apart from feeling, perception, formations, and consciousness.
Why? This Perfection of Wisdom and form, feeling, perception, formations, consciousness, and all these dharmas neither combine nor disperse; they have no color, no form, no opposition, and a single mark alone, which is the mark of no mark.
Up to and including All-Embracing Wisdom, one should not seek the Perfection of Wisdom within it, nor should one seek the Perfection of Wisdom apart from All-Embracing Wisdom.
Why? This Perfection of Wisdom and All-Embracing Wisdom, and all these dharmas, neither combine nor disperse; they have no color, no form, no opposition, and a single mark alone, which is the mark of no mark.
Why? Because the Perfection of Wisdom is not form, feeling, perception, formations, and consciousness, nor is it apart from form, feeling, perception, formations, and consciousness. Up to and including All-Embracing Wisdom, it is neither that, nor is it apart from that.
The Perfection of Wisdom is neither the suchness of form, nor is it apart from the suchness of form. Up to and including the suchness of All-Embracing Wisdom, it is neither that, nor is it apart from that.
The Perfection of Wisdom is neither the dharma of form, nor is it apart from the dharma of form. Up to and including the dharma of All-Embracing Wisdom, it is neither that, nor is it apart from the dharma of All-Embracing Wisdom.
Why? O Kāśika! All these dharmas do not truly exist and cannot be attained.
Because they do not truly exist and cannot be grasped, the Perfection of Wisdom is neither form nor apart from form; up to and including All-Embracing Wisdom, it is neither that nor apart from that. It is neither the suchness of form nor apart from the suchness of form; up to and including the suchness of All-Embracing Wisdom, it is neither that nor apart from the suchness of All-Embracing Wisdom. It is neither the suchness of form nor apart from the suchness of form; up to and including the suchness of All-Embracing Wisdom, it is neither that nor apart from the suchness of All-Embracing Wisdom. It is neither the dharma of form nor apart from the dharma of form; up to and including the dharma of All-Embracing Wisdom, it is neither the dharma of All-Embracing Wisdom nor apart from the dharma of All-Embracing Wisdom.
The Lord of the Devas said:
“This Mahā-pāramitā is the Prajñā-pāramitā of the Great Bodhisattvas. The immeasurable pāramitā and the boundless pāramitā are the Prajñā-pāramitā of the Great Bodhisattvas.
The Stream-enterers and the fruit of Stream-entry, up to the Arhats and the fruit of Arhatship, the Pratyekabuddhas and the path of the Pratyekabuddhas, and the Great Bodhisattvas all attain their realization by learning from this Prajñā-pāramitā.
The ability to bring beings to fulfillment, purify Buddha-fields, and realize Unsurpassed Perfect Complete Enlightenment is also attained by learning from this Prajñā-pāramitā.”
Subhūti said:
“Indeed, Kāśika! This Mahā-pāramitā is the Prajñā-pāramitā of the Great Bodhisattvas. The immeasurable pāramitā and the boundless pāramitā are the Prajñā-pāramitā of the Great Bodhisattvas. It is also by learning from this Prajñā-pāramitā that one attains the fruit of Stream-entry, up to the attainment of Unsurpassed Perfect Complete Enlightenment.
“Kāśika! Because form is vast, Prajñā-pāramitā is also vast. Why? Because form in the past, future, and present does not truly exist. Because feeling, perception, mental formations, and consciousness are vast, Prajñā-pāramitā is also vast, for feeling, perception, mental formations, and consciousness in the past, future, and present do not truly exist. The same applies all the way up to the Knowledge of All Modes. For this reason, this Prajñā-pāramitā is the Prajñā-pāramitā of the Great Bodhisattvas.
“Kāśika! Because form is immeasurable, Prajñā-pāramitā is immeasurable, for the measure of form does not truly exist. Just as the measure of space does not truly exist, so too the measure of form does not truly exist. Since space is immeasurable, form is immeasurable. Because form is immeasurable, Prajñā-pāramitā is immeasurable. Likewise, because the Knowledge of All Modes is immeasurable, Prajñā-pāramitā is immeasurable.
“Why? Because the measure of the Knowledge of All Modes does not truly exist. Just as the measure of space does not truly exist, so too the measure of the Knowledge of All Modes does not truly exist. Since space is immeasurable, the Knowledge of All Modes is also immeasurable. Because the Knowledge of All Modes is immeasurable, Prajñā-pāramitā is also immeasurable. For this reason, the Prajñā-pāramitā of the Great Bodhisattvas is immeasurable.
“Kāśika! Because form is boundless, the Prajñā-pāramitā of the Great Bodhisattvas is boundless. Why? Because form in the past, future, and present does not truly exist. Likewise, because the Knowledge of All Modes is boundless, Prajñā-pāramitā is boundless, for the Knowledge of All Modes in the past, future, and present does not truly exist. For this reason, Prajñā-pāramitā is boundless.
“Furthermore, Kāśika! Because it takes the boundless as its object, Prajñā-pāramitā is boundless.”
The Lord of the Devas asked, “How is it that because it takes the boundless as its object, Prajñā-pāramitā is boundless?”
Subhūti said:
“Because it takes all boundless dharmas as its object, Prajñā-pāramitā is boundless.”
The Lord of the Devas asked:
“How is it that because it takes all boundless dharmas as its object, Prajñā-pāramitā is boundless?”
Subhūti said:
“Because it takes the boundless Dharma-nature as its object, Prajñā-pāramitā is boundless. Furthermore, Kāśika! Because it takes the boundless Suchness of dharmas as its object, Prajñā-pāramitā is boundless.”
The Lord of the Devas asked:
“How is it that because it takes the boundless Suchness of dharmas as its object, Prajñā-pāramitā is boundless?”
Subhūti said:
“Because the Suchness of dharmas is boundless, the object is also boundless. Because the object is boundless, the Suchness of dharmas is likewise boundless. For this reason, the Prajñā-pāramitā of the Great Bodhisattvas is also boundless.
“Furthermore, Kāśika! Because sentient beings are boundless, Prajñā-pāramitā is boundless.”
The Lord of the Devas asked:
“How is it that because sentient beings are boundless, Prajñā-pāramitā is boundless?”
Subhūti said:
“Kāśika! In your opinion, what dharmas are called sentient beings?”
The Lord of the Devas said:
“There is no dharma called a sentient being. It is only conventionally designated as a sentient being. That name itself has no actual dharma, nor does it have any place to which it comes. It is merely a provisional designation.”
Subhūti said:
“What do you think? Does this Prajñā-pāramitā teach that sentient beings truly exist?”
The Lord of the Devas said:
“No, it does not.”
Subhūti said:
“If this Prajñā-pāramitā does not teach that they truly exist, then the boundlessness of sentient beings also does not truly exist.
“Kāśika! What do you think? If the Buddhas were to speak of sentient beings and the name ‘sentient beings’ throughout as many kalpas as there are grains of sand in the Ganges, would there be any dharma of sentient beings that is born or ceases?”
The Lord of the Devas said:
“There would not. From the very beginning, sentient beings have always been inherently pure.”
Subhūti said:
“Kāśika! For this reason, because sentient beings are boundless, you should know that Prajñā-pāramitā is likewise boundless.”
Chapter 30: Threefold Praise
At that time, the Heavenly Kings and the devas, the Brahma Kings and the Brahma gods, the divine sages and the heavenly maidens simultaneously offered praise three times:
Excellent, excellent! The Dharma expounded by the Venerable Subhūti is all due to causes and conditions, and to the compassionate power of the Buddha’s appearance in the world to proclaim this teaching.
If there is any great Bodhisattva who practices without departing from this Prajñāpāramitā, then we regard that one as the Buddha.
Why?
Because within this Prajñāpāramitā, although there is no truly existent dharma, from form all the way to omniscient knowledge, there is the teaching of the Three Vehicles: the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, and the Buddha Vehicle.
The Buddha said:
“That is correct, heavenly beings! Just as you have said: Within this Prajñāpāramitā, although there is no truly existent dharma, from form to omniscient knowledge, there is the teaching of the Three Vehicles: the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, and the Buddha Vehicle.
“Heavenly beings! If any great Bodhisattva practices this Prajñāpāramitā without departing from it, that one should be regarded as the Buddha, because there is no true existence.
“Why?
“Within the Prajñāpāramitā is extensively taught the doctrine of the Three Vehicles: the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, and the Buddha Vehicle. Within the Perfection of Giving, the Buddha is not truly existent. Apart from the Perfection of Giving, the Buddha is likewise not truly existent.
“So too with omniscient knowledge: the Buddha is not truly existent, and apart from omniscient knowledge, the Buddha is likewise not truly existent.
“Heavenly beings! If a great Bodhisattva learns all these dharmas, from the Perfection of Giving to omniscient knowledge, then for this reason that one should be regarded as the Buddha.
“Heavenly beings! Long ago, during the time of Buddha Dīpaṅkara, at the crossroads in the city of Floral Adornment, I saw the Buddha and heard the Dharma. From that moment I never departed from the practice of the Perfection of Giving up to the practice of the Perfection of Wisdom; I never departed from inner emptiness up to the emptiness of both conditioned and unconditioned dharmas; I never departed from the Four Foundations of Mindfulness up to the Noble Eightfold Path; I never departed from the Four Meditations, the Four Immeasurables, and the Four Formless Absorptions; I never departed from all samādhi gateways and all dhāraṇī gateways; I never departed from the Four Fearlessnesses, the Ten Powers, the Four Unobstructed Wisdoms, and the Eighteen Unique Qualities of a Buddha; I never departed from great loving-kindness, great compassion, and countless other Buddha-dharmas, because none truly exist.
“At that time, Buddha Dīpaṅkara gave me the prediction that after an asaṃkhyeya kalpa in the future, I would become the Buddha named Śākyamuni Tathāgata, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World-Honored One.”
The heavenly beings said:
“World-Honored One! It is truly rare. This Prajñāpāramitā has the power to enable great Bodhisattvas to attain omniscient wisdom because, from form to omniscient knowledge, they neither grasp nor reject.”
Then the Buddha looked over the entire assembly of monks, nuns, laymen, laywomen, great Bodhisattvas, heavenly kings, Brahmā kings, heavenly sons, and heavenly daughters. After surveying the assembly, the Buddha said to Śakra:
“Kāśika! Whether they are great Bodhisattvas, members of the fourfold assembly, heavenly sons, or heavenly daughters, whoever hears, upholds, recites, associates with, teaches, or recollects this Prajñāpāramitā without departing from the mind of omniscient wisdom cannot be harmed by Māra.
“Why? Because these good men and good women clearly know that form is empty, all the way up to omniscient knowledge being empty. Emptiness cannot destroy emptiness; signlessness cannot destroy signlessness; wishlessness cannot destroy wishlessness.
“Why? Because these dharmas have no true intrinsic nature or characteristics, nothing can destroy them, and therefore there is no one who can be harmed.
“Furthermore, Kāśika! These good men and good women cannot be harmed by humans or non-humans.
“Why? Because they skillfully cultivate loving-kindness, compassion, sympathetic joy, and equanimity toward all sentient beings, since there is no true existence.
“Furthermore, Kāśika! These good men and good women will never die an untimely death.
“Why? Because they practice the Perfection of Giving, providing for all sentient beings with an impartial mind.
“Furthermore, Kāśika! Among the gods, Brahmā kings, heavenly sons, and heavenly daughters throughout the great trichiliocosm, if anyone has generated the aspiration for unsurpassed, perfect enlightenment but has not yet heard, upheld, or associated with this Prajñāpāramitā, then that deity should now hear it, uphold it, associate with it, recite it, recollect it correctly, and never depart from the mind of omniscient wisdom.
“Furthermore, Kāśika! Good men and good women who hear this Prajñāpāramitā, uphold it, associate with it, recite it, recollect it correctly, and never depart from the mind of omniscient wisdom will never experience fear, whether they dwell in solitude, in the mountains and forests, or among crowds.
“Why? Because they clearly understand inner emptiness, outer emptiness, and ultimately the emptiness of both conditioned and unconditioned dharmas, since none truly exist.”
The heavenly beings said to the Buddha:
“World-Honored One! We heavenly beings will always protect those good men and good women who uphold this Prajñāpāramitā, associate with it, recite it, and recollect it correctly without departing from the mind of omniscient wisdom.
“Why, World-Honored One? Because through the great Bodhisattvas as the causal condition, the three evil destinies are brought to an end; the poverty of gods and humans is ended; calamities, illnesses, and hunger are ended.
“Because great Bodhisattvas serve as the causal condition, the ten wholesome actions appear in the world, as do the Four Meditations up to omniscient knowledge.
“Because great Bodhisattvas serve as the causal condition, there are noble families, distinguished lineages, Universal Monarchs, and heavenly beings from the Four Heavenly Kings up to the Highest Heaven.
“Because great Bodhisattvas serve as the causal condition, there are the supramundane fruits from Stream-Enterer up to the path of the Pratyekabuddha.
“Because great Bodhisattvas serve as the causal condition, beings are brought to maturity, Buddha-lands are purified, Buddhas appear in the world, the Wheel of Dharma is turned, and the Buddha Jewel, Dharma Jewel, and Saṅgha Jewel become known.
“World-Honored One! For these reasons, all beings in the world—gods, humans, and asuras—should protect this great Bodhisattva.”
The Buddha said:
“Indeed, heavenly beings! Because of great Bodhisattvas as the causal condition, the three evil destinies are ended, and ultimately the Three Jewels appear in the world. Therefore, gods, humans, and asuras should always protect, make offerings to, honor, respect, and praise these great Bodhisattvas.
“Heavenly beings! To make offerings to and honor a great Bodhisattva is to make offerings to the Buddha.
“Heavenly beings! Suppose throughout the great trichiliocosm there were Śrāvakas and Pratyekabuddhas as numerous as forests, sesame plants, bamboo, and reeds. If a good man or good woman were to make offerings respectfully to all of them, the merit would still not equal that gained by making offerings to and honoring a newly aspiring great Bodhisattva who does not depart from the Six Perfections.
“Why? Because Śrāvakas and Pratyekabuddhas are not the causal condition for the appearance of great Bodhisattvas and Buddhas. Rather, great Bodhisattvas are the causal condition for the appearance of Śrāvakas, Pratyekabuddhas, and Buddhas in the world.
“Therefore, Kāśika! All beings in the world—gods, humans, and asuras—should always protect, make offerings to, honor, respect, and praise this great Bodhisattva.”
Chapter 31: Ending Disputes
The Lord of the Gods said:
“World-Honored One! How marvelous and rare is the Prajñāpāramitā of the great Bodhisattvas! Whoever hears it, upholds it, associates with it, recites it, teaches it, and remembers it gains such merit in this very life. Such a Bodhisattva also matures sentient beings, adorns and purifies Buddha-lands, journeys from one Buddha-land to another making offerings to the Buddhas, obtains whatever offerings are desired, hears the Dharma from the Buddhas, and reaches unsurpassed, perfect enlightenment without ever forgetting it midway.
“This great Bodhisattva also attains excellence of family, mother, birth, relatives, physical marks, radiance, eyesight, hearing, samādhi, and dhāraṇī.
“Through the power of skillful means, this great Bodhisattva transforms into the form of a Buddha, goes to lands where no Buddha has appeared, praises the Six Perfections, the Four Foundations of Mindfulness up to the Eighteen Unique Qualities of a Buddha, expounds the Dharma through skillful means, and liberates sentient beings through the Three Vehicles: the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, and the Buddha Vehicle.
“World-Honored One! It is indeed most rare! To uphold the Prajñāpāramitā is to encompass the other five Perfections up to the Eighteen Unique Qualities of a Buddha. It also encompasses the fruits from Stream-Enterer up to Buddhahood and omniscient knowledge.”
The Buddha said:
“Yes, Kāśika! Upholding the Prajñāpāramitā already encompasses the five Pāramitās, all the way up to Omniscient Wisdom.
Furthermore, Kāśika! If a good man or good woman upholds, approaches, recites, expounds, and mindfully contemplates this Prajñāpāramitā, they will obtain merit in this very life. Therefore, listen with undivided attention.”
The Lord of the Gods said:
“World-Honored One! We respectfully ask to receive your teaching.”
The Buddha said:
“Kāśika! If there are non-Buddhist ascetics, Māra, the followers of Māra, or arrogant people who wish to oppose and destroy the Bodhisattva’s resolve for Prajñāpāramitā, the moment such people give rise to evil thoughts, those thoughts immediately vanish and can never succeed according to their wishes.
Why is this? Because the Great Bodhisattva constantly practices the six Pāramitās.
Because sentient beings are forever greedy and contentious, the Great Bodhisattva relinquishes all internal and external possessions to establish beings in the Perfection of Generosity.
Because sentient beings continually violate moral precepts, the Great Bodhisattva relinquishes all internal and external dharmas to establish beings in the Perfection of Morality.
Because sentient beings are constantly quarrelsome, the Great Bodhisattva relinquishes all internal and external dharmas to establish beings in the Perfection of Patience.
Because sentient beings are perpetually lazy, the Great Bodhisattva relinquishes all internal and external dharmas to establish beings in the Perfection of Diligence.
Because sentient beings are continually distracted, the Great Bodhisattva relinquishes all internal and external dharmas to establish beings in the Perfection of Meditation.
Because sentient beings are forever ignorant, the Great Bodhisattva relinquishes all internal and external dharmas to establish beings in the Perfection of Wisdom (Prajñā).
Because sentient beings endlessly wander through birth and death due to the bonds of attachment, this Great Bodhisattva uses skillful means to cut off those bonds and establish beings in the four Dhyānas, the four Immeasurable Minds, the four Formless Concentrations, the four Foundations of Mindfulness, and ultimately the Buddha Way.
These are the merits that the Great Bodhisattva gains in this present life through practicing Prajñāpāramitā. As for future merit, it culminates in Supreme Perfect Enlightenment, turning the Wheel of Dharma, fulfilling all vows and practices, and entering Nirvāṇa without remainder.
Furthermore, Kāśika! If a good man or good woman hears, upholds, approaches, recites, expounds, and contemplates this Prajñāpāramitā, then wherever that person resides, non-Buddhists, Māra, the followers of Māra, or arrogant people who seek to slander, challenge, or destroy Prajñāpāramitā will never succeed. Their evil intentions will gradually diminish, while this person’s merit steadily increases. By hearing this Prajñāpāramitā, they will ultimately bring an end to all suffering through the paths of the Three Vehicles.
Kāśika! It is like a medicinal herb called makī. A hungry snake searching for food sees prey and wants to strike and eat it. The prey flees until it reaches the place where the makī herb grows. Because of the power of the herb’s fragrance, the snake dares not approach and instead turns back and flees. This is because the power of the medicine surpasses the power of the poison.
Kāśika! If a good man or good woman hears, upholds, approaches, recites, expounds, and remembers this Prajñāpāramitā, then if conflicts arise intending to cause harm, through the majestic power of Prajñāpāramitā, the evil is immediately destroyed. That person then gives rise to wholesome thoughts and gains ever greater merit.
Why? Because this Prajñāpāramitā has the power to eliminate all forms of conflict.
What are these conflicts? They are greed, hatred, delusion, ignorance; the hindrances, fetters, bonds, and afflictions; the great mass of suffering; views of self, person, sentient beings; annihilationism, eternalism, views of impurity and purity, existence and nonexistence; stinginess, moral transgression, anger, laziness, distraction, lack of wisdom; perceptions of permanence, pleasure, purity, and self; attachment to form, feeling, perception, formations, and consciousness; attachment to the Perfection of Generosity, all the way up to attachment to Omniscient Wisdom, and attachment to Nirvāṇa. All such conflicts are extinguished and prevented from growing.
Furthermore, Kāśika! Throughout the great trichiliocosm, all heavenly kings and the devas up to those in the Highest Heaven constantly protect any good man or good woman who hears and upholds Prajñāpāramitā, and who makes offerings to those who recite, expound, and contemplate it.
The Buddhas of the ten directions, presently abiding, likewise protect these good men and good women.
These good men and good women abandon unwholesome dharmas and increase wholesome dharmas. The Perfection of Generosity increases all the way to Omniscient Wisdom, increasing precisely because nothing truly exists. Whatever they say is trusted by others, and their friendships remain enduring.
They do not speak useless words. They are not overcome by anger, pride, stinginess, or jealousy.
They themselves do not kill, do not encourage others to kill, praise the practice of non-killing, and rejoice in those who refrain from killing.
They themselves refrain from stealing, teach others not to steal, praise the practice of non-stealing, and rejoice in those who refrain from stealing.
They themselves refrain from sexual misconduct, teach others to refrain from sexual misconduct, praise the practice of sexual purity, and rejoice in those who refrain from sexual misconduct.
They themselves do not lie, teach others not to lie, praise truthful speech, and rejoice in those who speak truthfully.
The same applies to refraining from divisive speech, harsh speech, and idle talk.
They themselves are free from greed, teach others to be free from greed, praise freedom from greed, and rejoice in those who are free from greed. The same applies to freedom from anger and wrong views.
They themselves practice the Perfection of Generosity, teach others to practice it, praise it, and rejoice in those who practice it. Likewise, all the way up to attaining Omniscient Wisdom, they teach others to attain Omniscient Wisdom, praise it, and rejoice in those who attain it.
While practicing the six Pāramitās, whatever generosity this Great Bodhisattva gives is dedicated together with all sentient beings toward Supreme Perfect Enlightenment, because nothing truly exists.
While practicing the six Pāramitās in this way, this good man or good woman reflects:
‘If I do not practice generosity, I will be born into a poor family and will not be able to accomplish the welfare of sentient beings, purify the Buddha-land, or attain Omniscient Wisdom.
If I do not uphold the precepts, I will fall into the three evil realms. I will not even obtain a human body, much less accomplish sentient beings, purify the Buddha-land, or attain Supreme Perfect Enlightenment.
If I do not cultivate patience, my body and faculties will be harmed, my physical strength and appearance will be incomplete, and I will not attain the perfect body of a Bodhisattva, whose very sight causes beings to increase their wholesome roots until Supreme Perfect Enlightenment. Nor will I be able to accomplish sentient beings, purify the Buddha-land, or attain Omniscient Wisdom.
If I am lazy, I will not attain the Bodhisattva Path, accomplish sentient beings, purify the Buddha-land, or attain Omniscient Wisdom.
If my mind is distracted, I will not attain the meditative absorptions, nor will I accomplish sentient beings, purify the Buddha-land, or attain Omniscient Wisdom.
If I lack wisdom and skillful means, I cannot surpass the Śrāvakas and Pratyekabuddhas in accomplishing sentient beings, purifying the Buddha-land, and attaining Omniscient Wisdom.’
This Great Bodhisattva further reflects:
‘I should not follow stinginess and thereby fail to perfect the Perfection of Generosity. I should not follow moral transgression and thereby fail to perfect the Perfection of Morality. I should not follow anger and thereby fail to perfect the Perfection of Patience. I should not follow laziness and thereby fail to perfect the Perfection of Diligence. I should not follow distraction and thereby fail to perfect the Perfection of Meditation. I should not follow delusion and thereby fail to perfect the Perfection of Wisdom.
If I do not fully possess the six Pāramitās, I will never be able to attain Omniscient Wisdom.’
Such a good man or good woman who upholds, approaches, recites, expounds, and contemplates Prajñāpāramitā in this manner never departs from the mind of Omniscience and gains merit both in this life and in future lives.
The Lord of the Gods said:
‘World-Honored One! How extraordinary! The Great Bodhisattva’s Prajñāpāramitā is dedicated toward the mind of Omniscience and is also free from arrogance.’
The Buddha said:
‘Kāśika! What is the Great Bodhisattva’s Prajñāpāramitā that is dedicated toward the mind of Omniscience and is free from arrogance?’
The Lord of the Gods replied:
‘World-Honored One! If a Great Bodhisattva practices the worldly Perfection of Generosity by giving to the Buddhas, Pratyekabuddhas, Śrāvakas, and the poor and destitute, but lacks skillful means, then arrogance arises.
If they practice the worldly Perfection of Morality and think, “I practice morality; I can perfect the Perfection of Morality,” then because they lack skillful means, arrogance arises.
Likewise, if they practice the worldly Perfection of Wisdom and think, “I practice Prajñāpāramitā; I cultivate Prajñāpāramitā,” then because they lack skillful means, arrogance arises.
World-Honored One! When a Great Bodhisattva cultivates the worldly Four Foundations of Mindfulness and thinks, “I cultivate the Four Foundations of Mindfulness; I have perfected them,” then, lacking skillful means, arrogance arises. Likewise, all the way up to the Eighteen Exclusive Qualities of a Buddha and Omniscient Wisdom, thinking, “I cultivate these exclusive qualities. I will accomplish sentient beings. I will purify the Buddha-land. I will attain Omniscient Wisdom.” Because there is still a sense of self and no skillful means, arrogance arises.
World-Honored One! When a Great Bodhisattva practices worldly wholesome dharmas in this way, seeing a self gives rise to arrogance.
World-Honored One! But if a Great Bodhisattva practices the supramundane Perfection of Generosity, they see no giver, no receiver, and no gift.
Practicing the supramundane Perfection of Generosity in this way, they dedicate it toward Omniscient Wisdom without giving rise to arrogance.
They practice the Perfection of Morality, yet the Perfection of Morality has no true existence.
They practice the Perfection of Patience, yet the Perfection of Patience has no true existence.
They practice the Perfection of Diligence, yet the Perfection of Diligence has no true existence.
They practice the Perfection of Meditation, yet the Perfection of Meditation has no true existence.
They practice the Perfection of Wisdom, yet the Perfection of Wisdom has no true existence.
They cultivate the Four Foundations of Mindfulness, yet the Four Foundations of Mindfulness have no true existence.
Likewise, all the way up to cultivating Omniscient Wisdom, Omniscient Wisdom itself has no true existence.
World-Honored One! Such is the Great Bodhisattva’s Prajñāpāramitā: it is dedicated toward Omniscient Wisdom and does not give rise to arrogance.”