MAHĀ PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 14
Chapter 47: THE FAULT OF THE TWO SIDES NOT BEING IN HARMONY
The Buddha said to Subhūti:
When a Dharma listener, regarding the Prajñāpāramitā, wishes to transcribe, recite, ask about its meaning, and retain it in memory, but the Dharma speaker is lazy and unwilling to teach, know that this is the work of Māra against the Bodhisattva.
When the Dharma speaker is not lazy, but the Dharma listener is unwilling to listen and accept, the minds of the two sides are not in harmony; know that this is the work of Māra against the Bodhisattva.
Furthermore, Subhūti, when a Dharma listener wishes to transcribe, up to retaining the Prajñāpāramitā in memory, but the Dharma speaker wishes to go elsewhere, know that this too is the work of Māra against the Bodhisattva.
When the Dharma speaker wishes to have it transcribed and upheld, but the Dharma listener instead goes elsewhere, the minds of the two sides are not in harmony; know that this is the work of Māra against the Bodhisattva.
Furthermore, Subhūti, when the Dharma speaker values offerings of material things, various kinds of clothing, food, dwelling places, and medicine; while the Dharma listener instead values few desires, contentment, right mindfulness, diligence, meditation, and wisdom; the minds of the two sides are not in harmony, and they cannot transcribe, up to being unable to retain in memory, the Prajñāpāramitā, know that this is the work of Māra against the Bodhisattva.
When the Dharma speaker values few desires, contentment, right mindfulness, diligence, meditation, and wisdom, while the Dharma listener values offerings of material things, the four necessities, and personal possessions; the minds of the two sides are not in harmony, and they cannot transcribe, up to being unable to retain in memory, the Prajñāpāramitā, know that this is the work of Māra against the Bodhisattva.
Furthermore, Subhūti, when the Dharma speaker practices the twelve ascetic practices of Dhūta: first, always begging for alms; second, begging in order from house to house; third, eating one meal at midday; fourth, eating only until satisfied; fifth, after noon not drinking fruit juice; sixth, possessing only three robes; seventh, wearing patched robes; eighth, dwelling in an Āraṇya forest dwelling; ninth, dwelling in a charnel ground; tenth, dwelling at the root of a tree; eleventh, dwelling in the open air; twelfth, always sitting without lying down; while the Dharma listener does not practice the twelve Dhūta practices, the two sides are not in harmony, and they cannot transcribe, up to being unable to retain in memory, the Prajñāpāramitā, know that this is the work of Māra against the Bodhisattva.
When the Dharma listener practices the twelve Dhūta practices, while the Dharma speaker does not practice the twelve Dhūta practices, the two sides are not in harmony, and they cannot transcribe, up to being unable to retain in memory, the Prajñāpāramitā, know that this is the work of Māra against the Bodhisattva.
Furthermore, Subhūti, when the Dharma speaker has faith and moral conduct, and wishes to transcribe, uphold, and retain the Prajñāpāramitā in memory; while the Dharma listener has no faith and no moral conduct, and does not wish to transcribe, up to not wishing to retain the Prajñāpāramitā in memory, know that this is the work of Māra against the Bodhisattva.
When the Dharma listener has faith and moral conduct, while the Dharma speaker has no faith and no moral conduct, the two sides are not in harmony; know that this is the work of Māra.
Furthermore, Subhūti, when the Dharma speaker gives everything through generosity without stinginess, while the Dharma listener is miserly and does not give or let go, the two sides are not in harmony; know that this is the work of Māra.
When the Dharma listener gives everything through generosity without stinginess, while the Dharma speaker is miserly and does not give or let go, the two sides are not in harmony; know that this is the work of Māra.
Furthermore, Subhūti, when the Dharma listener wishes to make offerings of daily necessities to the Dharma teacher, but the Dharma teacher refuses to accept them, know that this is the work of Māra.
When the Dharma speaker wishes to provide daily necessities to the Dharma listener, but the Dharma listener refuses to accept them, the two sides are not in harmony, and they cannot transcribe, up to being unable to retain the Prajñāpāramitā in memory, know that this is the work of Māra.
Furthermore, Subhūti, when the Dharma speaker is easy to understand, while the Dharma listener is dull-witted, know that this is the work of Māra.
When the Dharma listener quickly understands, while the Dharma speaker is dull-witted, the two sides are not in harmony, and they cannot transcribe, up to being unable to retain the Prajñāpāramitā in memory, know that this is the work of Māra.
Furthermore, Subhūti, when the Dharma speaker knows the sequential meanings of the twelve divisions of the scriptures, from Sūtra through Treatises, while the Dharma listener does not know them; or when the Dharma listener knows the sequential meanings of the twelve divisions of the scriptures, while the Dharma speaker does not know them, the two sides are not in harmony, so they cannot transcribe, up to being unable to retain the Prajñāpāramitā in memory; know that all of these are the work of Māra.
Furthermore, Subhūti, when the Dharma speaker has accomplished the six pāramitās, while the Dharma listener has not accomplished them; or when the Dharma listener has the six pāramitās, while the Dharma speaker does not have them, the two sides are not in harmony, and they cannot transcribe, up to being unable to retain the Prajñāpāramitā in memory; know that all of these are the work of Māra.
Furthermore, Subhūti, when the Dharma speaker has skillful means regarding the six pāramitās, while the Dharma listener does not; or when the Dharma listener has skillful means regarding the six pāramitās, while the Dharma speaker does not, the two sides are not in harmony, so they cannot transcribe, up to being unable to retain the Prajñāpāramitā in memory; know that all of these are the work of Māra.
Furthermore, Subhūti, when the Dharma speaker has attained dhāraṇīs, while the Dharma listener has not; or when the Dharma listener has attained dhāraṇīs, while the Dharma speaker has not, the two sides are not in harmony, so they cannot transcribe, up to being unable to retain the Prajñāpāramitā in memory; know that this is the work of Māra.
Furthermore, Subhūti, when the Dharma speaker wishes for it to be transcribed, up to being retained in memory, the Prajñāpāramitā, while the Dharma listener does not wish to do so; or when the Dharma listener wishes to transcribe, up to retaining it in memory, while the Dharma speaker does not wish it to be transcribed, up to not wishing it to be retained in memory, the two sides are not in harmony, so they cannot transcribe, up to being unable to retain the Prajñāpāramitā in memory; know that all of these are the work of Māra.
Furthermore, Subhūti, when the Dharma speaker is free from the five hindrances of sensual desire, ill will, sloth and torpor, restlessness and remorse, and doubt, while the Dharma listener has sensual desire, up to doubt; or when the Dharma listener is free from the five hindrances, from sensual desire up to doubt, while the Dharma speaker has the five hindrances, the two sides are not in harmony, so they cannot transcribe, up to being unable to retain the Prajñāpāramitā in memory; know that all of these are the work of Māra.
Furthermore, Subhūti, while transcribing, up to retaining the Prajñāpāramitā in memory, someone speaks of the sufferings in the three evil paths and says: “Why do you not, in this very life, end suffering and enter Nirvāṇa? Why do you instead seek unsurpassed complete and perfect enlightenment?”
Because the two sides are not in harmony, they cannot transcribe, up to being unable to retain the Prajñāpāramitā in memory; know that this is the work of Māra.
Furthermore, Subhūti, while transcribing, up to retaining the Prajñāpāramitā in memory, someone comes and praises the heavens, praising the Heaven of the Four Heavenly Kings up to the Heaven of Neither Perception nor Non-Perception, praising the first dhyāna up to the concentration of Neither Perception nor Non-Perception, and then says: “Venerable one, although the three realms receive the enjoyment of blessings and happiness, they are all impermanent, suffering, empty, without self, and their characteristics are entirely subject to separation. Why do you not attain, in this very life, the fruit of Stream-entry up to the fruit of Arhatship or Pratyekabuddhahood, but instead remain in worldly birth and death, enduring suffering, in order to seek unsurpassed complete and perfect enlightenment?”
Because the two sides are not in harmony, they cannot transcribe, up to being unable to retain the Prajñāpāramitā in memory; know that this is the work of Māra.
Furthermore, Subhūti, when the Dharma speaker is alone, without troubles, freely unhindered, while the Dharma listener brings along many people; or when the Dharma listener is alone, without troubles, freely unhindered, while the Dharma speaker brings along many people, the two sides are not in harmony, so they cannot transcribe, up to being unable to retain the Prajñāpāramitā in memory; know that this is the work of Māra.
Furthermore, Subhūti, when the Dharma speaker says to the Dharma listener: “If you can follow my wishes, then I will allow you to transcribe, up to retaining the Prajñāpāramitā in memory; otherwise, if you do not follow my wishes, I will not allow it.” Because the two sides are not in harmony, they cannot transcribe, up to being unable to retain the Prajñāpāramitā in memory; know that this is the work of Māra.
Furthermore, Subhūti, when the Dharma listener wishes to comply with the wishes of the Dharma speaker, but the Dharma speaker does not permit it, because the two sides are not in harmony, they cannot transcribe, up to being unable to retain the Prajñāpāramitā in memory; know that this is the work of Māra.
Furthermore, Subhūti, when the Dharma speaker teaches the Prajñāpāramitā, from transcription up to retention in memory, because he wishes to gain material benefit, and the Dharma listener therefore refuses to listen; or when the Dharma listener wishes to transcribe, up to retaining the Prajñāpāramitā in memory, because of material benefit, and therefore the Dharma speaker does not wish to allow it, because the two sides are not in harmony, they cannot transcribe, up to being unable to retain the Prajñāpāramitā in memory; know that all of these are the work of Māra.
Furthermore, Subhūti, when the Dharma speaker wishes to go to a dangerous place filled with calamities, while the Dharma listener does not wish to follow; or when the Dharma listener wishes to go to a dangerous place filled with calamities, while the Dharma speaker does not wish to go, because the two sides are not in harmony, they cannot transcribe, up to being unable to retain the Prajñāpāramitā in memory; know that all of these are the work of Māra.
Furthermore, Subhūti, when the Dharma speaker wishes to go to a place suffering from famine, while the Dharma listener does not wish to follow; or when the Dharma listener wishes to go to such a place of hunger and thirst, while the Dharma speaker does not wish to go, because the two sides are not in harmony, they cannot transcribe, up to being unable to retain the Prajñāpāramitā in memory; know that all of these are the work of Māra.
Furthermore, Subhūti, when the Dharma speaker wishes to go to a prosperous and pleasant region, while the Dharma listener wishes to follow. The Dharma speaker says: “You follow me because of material benefit. You should consider carefully; whether you gain material benefit or not, do not let yourself regret it later.” The Dharma listener, hearing this, thinks that he is not allowed to follow and becomes discouraged, so he does not go. Because the two sides are not in harmony, they cannot transcribe, up to being unable to retain the Prajñāpāramitā in memory; know that this is the work of Māra.
Furthermore, Subhūti, when the Dharma speaker wishes to go to a desolate place filled with dangers from bandits, wild beasts, and poisonous creatures, while the Dharma listener wishes to follow. The speaker says: “Why do you go to such a dangerous and desolate place?” The Dharma listener hears this and thinks that he is not allowed to transcribe, up to retaining the Prajñāpāramitā in memory, becomes discouraged, and does not follow. Because the two sides are not in harmony, this is the work of Māra.
Furthermore, Subhūti, when the Dharma speaker has many donors and often must visit their homes, and says to the Dharma listener: “I have something to do at their homes.” The Dharma listener understands the intention and does not go along. Because the two sides are not in harmony, they cannot transcribe, up to being unable to retain the Prajñāpāramitā in memory; know that all of these are the work of Māra.
Furthermore, Subhūti, evil Māra takes the form of a monk and goes to the homes of virtuous men and women, using skillful means to obstruct them and prevent them from transcribing, up to retaining the Prajñāpāramitā in memory.
Subhūti said:
Honored World-Honored One! How does the demon Māra, pretending to be a bhikṣu, use methods to cause destruction?
The Buddha said to Subhūti:
“An evil Māra, pretending to be a bhikṣu, comes to a good man or good woman and says: ‘The sūtra I speak is the true Prajñāpāramitā; that sūtra is not.’ When Māra uses such words to destroy their faith, there are good men and good women who have not yet received a prediction who then give rise to doubt. Because of doubt, they neither transcribe nor even retain in memory the Prajñāpāramitā. Not being in harmony with it, you should know that this is the work of Māra.
Furthermore, Subhūti, Māra, pretending to be a bhikṣu, comes and says: ‘A bodhisattva who practices Prajñāpāramitā realizes ultimate reality and attains the fruit of the stream-enterer, up to the fruit of the pratyekabuddha.’ Because of this, they do not harmonize with it, are unable to transcribe it, and are unable to retain in memory the Prajñāpāramitā. You should know that all of this is the work of Māra.
Subhūti, when this profound Prajñāpāramitā is being spoken, many works of Māra arise to create obstacles. A great bodhisattva should quickly recognize them and distance themselves from them.”
Subhūti said:
“Honored World-Honored One! What works of Māra create obstacles to Prajñāpāramitā, which bodhisattvas should quickly recognize and distance themselves from?”
The Buddha said to Subhūti:
“Things resembling Prajñāpāramitā, even things resembling Dāna-pāramitā, are works of Māra that arise, and bodhisattvas should quickly recognize them and distance themselves from them.
Furthermore, Subhūti, the sūtras for the cultivation practices of the Śrāvakas and Pratyekabuddhas are works of Māra for bodhisattvas; they should quickly recognize them and distance themselves from them.
Furthermore, Subhūti, Māra, pretending to be a bhikṣu, finds ways to give bodhisattvas sūtras teaching inner emptiness, outer emptiness, up to the emptiness of the non-existent and existent dharmas; teaching the four foundations of mindfulness up to the eightfold noble path; teaching the three gates of liberation—emptiness, signlessness, and wishlessness—in order to attain the fruit of the stream-enterer up to the fruit of the pratyekabuddha. Because of this, they do not harmonize with it, are unable to transcribe it, and are unable to retain in memory the Prajñāpāramitā. You should know that this is the work of Māra.
Furthermore, Subhūti, Māra transforms into the golden-colored body of a Buddha, one yojana and six feet tall, radiant and shining, and comes to the bodhisattva. Because the bodhisattva delights in this Buddha body, their correct wisdom is diminished. Therefore, they do not harmonize with it, are unable to transcribe it, and are unable to retain in memory the Prajñāpāramitā. You should know that this is the work of Māra.
Furthermore, Subhūti, Māra transforms into a Buddha together with an assembly of bhikṣus and comes to the bodhisattva. These bhikṣus expound the Dharma for the bodhisattva. The bodhisattva delights in this and thinks: ‘In a future life, I too will become like this.’ Because of delighting in Māra’s body, their correct wisdom is diminished; they are unable to transcribe it, and unable to retain in memory the Prajñāpāramitā. You should know that this is the work of Māra.
Furthermore, Subhūti, Māra transforms into countless bodhisattvas practicing the six pāramitās and teaching good men and good women. Because of their delight in this, good men and good women diminish their correct wisdom, become unable to transcribe it, and unable to retain in memory the Prajñāpāramitā. You should know that this is the work of Māra.
Why? Because within this profound Prajñāpāramitā there is no form, feeling, perception, formations, consciousness, and so on, up to no omniscient wisdom.
Subhūti, because there is no form, and so on, because there is no omniscient wisdom, within this profound Prajñāpāramitā there is no Buddha, no bodhisattva, no Śrāvaka, and no Pratyekabuddha. Why? Because the self-nature of all dharmas is empty.
Furthermore, Subhūti, just as gold, silver, and jewels in Jambudvīpa have many dangers and many thieves, likewise, when good men and good women transcribe, up to retaining in memory, the Prajñāpāramitā, many dangers and many adversaries arise.
Subhūti said:
“Honored World-Honored One! It is so. Gold, silver, and jewels in Jambudvīpa have many dangers and many thieves. When good men and good women transcribe, up to retaining in memory, the Prajñāpāramitā, many dangers, many adversaries, and many works of Māra arise.
Why? Because foolish people, being controlled by Māra, destroy and distance themselves from the practice of transcribing, up to retaining in memory, this profound Prajñāpāramitā.
Honored World-Honored One! These foolish good men and good women, with little knowledge and little wisdom, when transcribing, up to retaining in memory, this profound Prajñāpāramitā, instead destroy it and distance themselves from it.
Honored World-Honored One! These foolish people do not delight in the Dharma of the Mahāyāna. Therefore, they do not transcribe, recite, uphold, or retain it in memory, and they do not practice according to the teachings. Instead, they destroy others and prevent them from transcribing, up to retaining in memory, it.”
The Buddha said to Subhūti:
“That is correct. Good men and good women who have newly generated the mind of the Mahāyāna, because they are controlled by Māra, do not plant roots of goodness, do not make offerings to the Buddhas, and do not follow spiritual friends. Therefore, they neither transcribe nor retain in memory this profound Prajñāpāramitā, but instead create obstacles.
Subhūti, if any good man or good woman is able to transcribe, up to retaining in memory, this profound Prajñāpāramitā, then the works of Māra will not arise. Such a person will fully attain Dhyāna-pāramitā up to Dāna-pāramitā, and fully attain the four foundations of mindfulness up to omniscient wisdom.
Subhūti, you should know that this is due to the power of the Buddha. Therefore, that good man or good woman will be able to transcribe, up to retaining in memory, this profound Prajñāpāramitā, and will also fully attain Dhyāna-pāramitā up to Dāna-pāramitā, fully attain inner emptiness up to the emptiness of the non-existent and existent dharmas, and fully attain the four foundations of mindfulness up to omniscient wisdom.
Subhūti, at present, countless, limitless, innumerable Buddhas and non-retrogressive great bodhisattvas in the ten directions also assist and protect this good man or good woman in transcribing, up to retaining in memory, this profound Prajñāpāramitā.
Chapter 48: MOTHER OF THE BUDDHAS
The Buddha said to Subhūti:”
For example, if a mother has one son, or five, or ten, or hundreds of thousands of sons, and the mother falls ill, all the sons become worried and seek ways to cure her, because they remember the kindness of their mother who gave birth to them and raised and taught them.
Likewise, Subhūti, the Buddha and all the Buddhas of the present in the ten directions constantly use the Buddha eye to observe this profound Prajñāpāramitā. Why? Because this profound Prajñāpāramitā constantly reveals the characteristics of the world, constantly gives birth to all Buddhas, constantly bestows All-knowing Wisdom, and also constantly gives rise to Dhyāna-pāramitā up to Dāna-pāramitā; constantly gives rise to inner emptiness up to the emptiness of what is neither existent nor nonexistent; constantly gives rise to the Four Foundations of Mindfulness up to All-knowing Wisdom; constantly gives rise to the Stream-enterer, Once-returner, Non-returner, Arhat, Pratyekabuddha, and constantly gives rise to all Buddhas.
Subhūti, all the Buddhas who have attained Anuttara-samyak-saṃbodhi, all the Buddhas who are attaining it now, and all the Buddhas who will attain it in the future, all attain it from this profound Prajñāpāramitā.
Subhūti, good men and good women who seek the Buddha path should transcribe and preserve this profound Prajñāpāramitā until they remember it. The Buddhas constantly use the Buddha eye to observe such people and protect them so that they do not regress from Anuttara-samyak-saṃbodhi.
Subhūti said:
“World-Honored One! As the Buddha has taught, Prajñāpāramitā constantly gives rise to all Buddhas and constantly reveals the characteristics of the world.
World-Honored One! How does Prajñāpāramitā constantly give rise to all Buddhas? How does it constantly reveal the characteristics of the world? How are all Buddhas born from Prajñāpāramitā? How do the Buddhas explain the characteristics of the world?”
The Buddha said to Subhūti:
“In this profound Prajñāpāramitā arise the ten powers of wisdom and up to All-knowing Wisdom. Because they possess these dharmas, they are called Buddhas; therefore Prajñāpāramitā gives rise to all Buddhas.
Subhūti, the Buddhas say that the five aggregates are the characteristics of the world.”
Subhūti said:
“World-Honored One! How does Prajñāpāramitā speak of the characteristics of the five aggregates? How does Prajñāpāramitā reveal the characteristics of the five aggregates?”
The Buddha said to Subhūti:
“Prajñāpāramitā does not reveal the five aggregates as things that are destroyed, does not reveal the five aggregates as things that perish, does not reveal arising, ceasing, defilement, purity, increase, decrease; it does not reveal coming forth or entering; it does not reveal the past, future, or present.
Why? Because the characteristic of emptiness is neither destroyed nor damaged; because the characteristic of signlessness is neither destroyed nor damaged; because the characteristic of wishlessness is neither destroyed nor damaged. Because phenomena do not arise, phenomena are unborn, phenomena are not truly existent, and the nature of phenomena is neither destroyed nor damaged. Because it reveals characteristics in this way, the Buddha says that the profound Prajñāpāramitā reveals the characteristics of the world.
Furthermore, Subhūti, through Prajñāpāramitā, all Buddhas clearly know the thoughts and intentions of immeasurable, boundless, innumerable sentient beings.
Subhūti, within this profound Prajñāpāramitā there are no sentient beings, no designation of sentient beings, no form, feeling, perception, formations, or consciousness, and up to no All-knowing Wisdom, and no designation of All-knowing Wisdom. Therefore, this profound Prajñāpāramitā reveals the characteristics of the world.
Subhūti, this profound Prajñāpāramitā does not reveal form, feeling, perception, formations, or consciousness, and up to it does not reveal All-knowing Wisdom.
Why? Because within this profound Prajñāpāramitā, even Prajñāpāramitā itself does not exist; how much less form up to All-knowing Wisdom.
Furthermore, Subhūti, however many sentient beings there are among all names and categories—those with form or without form, with perception or without perception, or neither with perception nor without perception—in this world and throughout the worlds of the ten directions, whether those sentient beings have concentrated minds or scattered minds, the Buddha knows clearly all of their thoughts and intentions.
How does the Buddha truly and clearly know the states of sentient beings’ thoughts? Because the Buddha knows through the characteristic of dharmas. Through what characteristic of dharmas does the Buddha know?
Subhūti, within this characteristic of dharmas, there is not even the characteristic of the characteristic of dharmas; how much less concentrated minds and scattered minds. Through this characteristic of dharmas, the Buddha knows the concentrated and scattered minds of all sentient beings.
Furthermore, Subhūti, the Buddha truly and clearly knows the concentrated and scattered minds of sentient beings.
How does He know? He knows through the characteristic of exhaustion, through the characteristic of non-defilement, through the characteristic of cessation, through the characteristic of cutting off, through the characteristic of tranquility, and through the characteristic of separation. The Buddha, through Prajñāpāramitā, clearly knows the concentrated and scattered minds of sentient beings.
Furthermore, Subhūti, through Prajñāpāramitā, the Buddha truly and clearly knows the defiled minds of sentient beings, knows the angry minds and deluded minds of sentient beings, if sentient beings possess defiled minds, angry minds, or deluded minds.
Why does the Buddha know this so clearly? Subhūti, because the true characteristic of a defiled mind has no characteristic of defilement, because the true characteristic of an angry mind and a deluded mind has no characteristic of anger and no characteristic of delusion.
Why? Because within the true characteristic there is no mind as ruler and no mental factors; how much less can there be a defiled mind, an angry mind, or a deluded mind; how much less can there be a mind that is not defiled, not angry, and not deluded.
Therefore, Subhūti, through Prajñāpāramitā, the Buddha truly and clearly knows the defiled minds, angry minds, and deluded minds of all sentient beings.
Furthermore, Subhūti, through Prajñāpāramitā, the Buddha truly and clearly knows the minds of all sentient beings that are free from defilement, anger, and delusion, when sentient beings do not have defiled, angry, or deluded minds.
Why? Because within these minds free from defilement, anger, and delusion, there is no characteristic of defilement, anger, or delusion, and there is no characteristic of being free from defilement, anger, or delusion. Because the two kinds of minds do not occur together. Therefore, Subhūti, through Prajñāpāramitā, the Buddha truly and clearly knows the minds of sentient beings that are free from defilement, anger, and delusion when sentient beings do not have defiled, angry, or deluded minds.
Furthermore, Subhūti, through Prajñāpāramitā, if sentient beings have vast and expansive minds, then the Buddha truly and clearly knows the vast and expansive minds of sentient beings.
Why? Because the Buddha clearly knows the mind-characteristics of sentient beings: they are neither vast nor narrow, neither increased nor decreased, neither coming nor going, because the characteristics of mind are far removed, because the nature of mind is originally empty, therefore there is nothing that makes it vast, makes it narrow, makes it increase, makes it decrease, makes it come, or makes it go.
Therefore, Subhūti, through Prajñāpāramitā, the Buddha truly and clearly knows the vast minds of sentient beings if sentient beings have vast minds.
Furthermore, Subhūti, through Prajñāpāramitā, if sentient beings have vast minds, the Buddha truly and clearly knows the vast minds of sentient beings. Why? Because the Buddha does not see the minds of sentient beings as having the characteristics of coming, going, arising, abiding, changing, or ceasing. Why? Because the nature of mind is originally empty, therefore there is no one who comes or goes, no one who arises, abides, changes, or ceases.
Therefore, Subhūti, if sentient beings have vast minds, through Prajñāpāramitā the Buddha truly and clearly knows the vast minds of sentient beings.
Furthermore, Subhūti, if sentient beings have immeasurable minds, through Prajñāpāramitā the Buddha truly and clearly knows the immeasurable minds of sentient beings. Why? Because through Prajñāpāramitā the Buddha clearly knows those minds of sentient beings: he does not see them as abiding, nor does he see them as not abiding. Because the characteristic of an immeasurable mind has no place of reliance, where could there be a place for it to abide or not abide?
Therefore, Subhūti, when sentient beings have immeasurable minds, through Prajñāpāramitā the Buddha truly and clearly knows those immeasurable minds.
Furthermore, Subhūti, the invisible minds of sentient beings are truly and clearly known by the Buddha through Prajñāpāramitā. Why? Because the minds of sentient beings are without characteristics; because their own characteristics are originally empty, the Buddha truly and clearly knows their absence of characteristics. The minds of sentient beings cannot be seen even by the five kinds of eyes.
Therefore, Subhūti, the invisible minds of sentient beings are truly and clearly known by the Buddha through Prajñāpāramitā.
Furthermore, Subhūti, through Prajñāpāramitā, the Buddha truly and clearly knows the various kinds of arising, sinking, contracting, and expanding of the minds of sentient beings. Why? Because all kinds of arising, sinking, contracting, and expanding of the minds of sentient beings arise based upon form, feeling, perception, formations, and consciousness. Within these, the Buddha clearly knows the various kinds of arising, sinking, contracting, and expanding of the minds of sentient beings. These are the views that the self and the world are eternal; this is the truth, and anything else is false speech. This view is based upon form, holding that the self and the world are impermanent; this is the truth, and anything else is false speech. This view is based upon form, holding that the self and the world are both eternal and impermanent; this is the truth, and anything else is false speech. This view is based upon form, holding that the self and the world are neither eternal nor impermanent; this is the truth, and anything else is false speech. This view is based upon form, holding that the self and the world are eternal; this is the truth, and anything else is false speech.
Just as these views are based upon form, views based upon feeling, perception, formations, and consciousness are likewise the same.
This view is based upon form and holds that the world has boundaries; this is the truth, and anything else is false speech. This view is based upon form and holds that the world has no boundaries; this is the truth, and anything else is false speech. This view is based upon form and holds that the world is both bounded and boundless; this is the truth, and anything else is false speech. This view is based upon form and holds that the world is neither bounded nor boundless; this is the truth, and anything else is false speech.
Just as it is based upon form, views based upon feeling, perception, formations, and consciousness are likewise the same.
The self is identical with the body; this view is based upon form. The self is different from the body, based upon form. Views based upon feeling, perception, formations, and consciousness are likewise the same.
After death, there is existence as one who has gone thus; this is the truth, and anything else is false speech. This view is based upon form. After death, there is existence as one who has gone thus or there is no existence as one who has gone thus; this is the truth, and anything else is false speech. This view is based upon form. After death, there is neither existence as one who has gone thus nor non-existence as one who has gone thus; this is the truth, and anything else is false speech.
Just as views based upon form are so, views based upon feeling, perception, formations, and consciousness are likewise the same.
Therefore, Subhūti, through Prajñāpāramitā the Buddha truly and clearly knows the various kinds of arising, sinking, contracting, and expanding of the minds of sentient beings.
Furthermore, Subhūti, the Buddha knows clearly the characteristics of form. How does he know the characteristics of form? He knows them as suchness: namely, as characteristics that do not decay, are without discrimination, without characteristics, without recollection, without conceptual proliferation, and without attainment. The characteristics of form are likewise the same, likewise not decaying, up to likewise being without attainment.
Subhūti, the Buddha knows clearly the characteristics of feeling, and up to knowing clearly the characteristics of consciousness as not decaying, up to being without attainment, just as they are the characteristics of suchness.
Therefore, Subhūti, the Buddha knows clearly the suchness-characteristics of sentient beings and the suchness-characteristics of the arising, sinking, contracting, and expanding of the minds of sentient beings; the suchness-characteristics of the five aggregates; the suchness-characteristics of all formations; which are precisely the suchness-characteristics of all phenomena. These are the suchness-characteristics of the six pāramitās, the suchness-characteristics of the thirty-seven aids to enlightenment, the suchness-characteristics of the eighteen kinds of emptiness, the suchness-characteristics of the eight liberations, the suchness-characteristics of the nine sequential concentrations, the suchness-characteristics of the ten powers, the suchness-characteristics of the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, the eighteen uncommon Buddha qualities, the suchness-characteristics of omniscient wisdom, the suchness-characteristics of wholesome phenomena, unwholesome phenomena, worldly phenomena, supramundane phenomena, conditioned phenomena, unconditioned phenomena, past phenomena, future phenomena, present phenomena, phenomena with outflows, and phenomena without outflows; these are the suchness-characteristics of the fruits of Stream-entry, Once-returning, Non-returning, Arhatship, Pratyekabuddhahood, and the Unsurpassed Perfect Enlightenment of all Buddhas. The suchness-characteristics of all Buddhas are all the characteristic of one suchness: not two, not different, not exhausted, not destroyed. This is called the suchness-characteristic of all phenomena.
Through Prajñāpāramitā, the Buddha attained such a characteristic of suchness. Therefore, Prajñāpāramitā constantly gives birth to all Buddhas and reveals the characteristics of the world. Therefore, Subhūti, the Buddha clearly knows the suchness-characteristics of all phenomena, without distinction and not other than suchness. Because he attained such a characteristic of suchness, the Buddha is called the Tathāgata.
Subhūti said:
World-Honored One, the characteristic of suchness of all phenomena, which is without distinction and not other than suchness, is extremely profound.
World-Honored One, the Buddhas use this Dharma to teach people the Dharma of Unsurpassed Perfect Enlightenment. Who can believe and understand it? Only irreversible bodhisattvas, those who possess right view, and undefiled arhats, because this Dharma is extremely profound.
The Buddha told Subhūti:
Because the characteristic of Dharma is inexhaustible, it is extremely profound.
Subhūti said:
World-Honored One, what Dharma has the characteristic of inexhaustibility and is therefore extremely profound?
The Buddha told Subhūti:
Because all phenomena are inexhaustible, they are extremely profound.
Thus, Subhūti, after the Buddha attained all those phenomena, he taught the Dharma to sentient beings.
Chapter 49: ASKING ABOUT THE CHARACTERISTICS
At that time, in the great trichiliocosm, there were various gods of the Desire Realm and Form Realm who scattered fragrant flowers and came to the place of the Buddha. They bowed at the Buddha’s feet, then stood to one side and said to the Buddha:
World-Honored One, you say that Prajñāpāramitā is extremely profound. What are the characteristics of the profound Prajñāpāramitā?
The Buddha said to the gods of the Desire Realm and Form Realm:
O sons of the gods! The signless sign, the sign of non-sign, the sign of non-action, is the very profound sign of Prajñāpāramitā; the sign of non-arising, non-birth, non-extinction, neither defiled nor pure, without anything to possess, without characteristics, without anything to depend upon, the sign of space, is the exceedingly profound sign of Prajñāpāramitā.
O sons of the gods! All signs, such as these, are the very profound signs of Prajñāpāramitā.
The Buddha uses worldly teachings to explain and speak to sentient beings; it is not the ultimate meaning.
O sons of the gods! These signs cannot be destroyed by all the gods, humans, and asuras in the world. Why? Because the gods, humans, and asuras in the world are also signs.
O sons of the gods! A sign cannot destroy a sign; a sign cannot know a sign; a sign cannot know the signless; the signless cannot know a sign. This sign is without signs; signs and signlessness are without anything to possess. This means that the sign, the one who knows, and the dharma that is known are all not truly existent. Why? O sons of the gods, these signs are not made by form, not made by feeling, perception, formations, or consciousness; they are not made by the six pāramitās, and so on, nor are they made by omniscience.
O sons of the gods! These signs do not belong to humans or gods; they are neither worldly nor supramundane; neither tainted nor undefiled; neither conditioned nor unconditioned.
O sons of the gods! If someone asked, “What is the sign of space?” would this question be correct?
The gods replied:
World-Honored One, that question is not correct. For space has no sign that can be spoken of; space does not arise and is not something made.
The Buddha said to the gods of the Desire Realm and Form Realm:
Whether there is a Buddha or whether there is no Buddha, the nature and signs always remain. Because the nature and signs are in accordance with reality, the Buddha is called the Tathāgata.
The gods said:
World-Honored One! The Buddha has attained the very profound nature and signs of all dharmas. Having attained that nature and those signs, he attains unobstructed wisdom. Abiding in this sign, he uses Prajñāpāramitā to gather together the individual characteristics of all dharmas.
This Prajñāpāramitā is the place where all Buddhas constantly practice the path. By practicing this path, they attain Supreme Perfect Enlightenment. By attaining Supreme Perfect Enlightenment, they fully understand all signs of dharmas, whether the sign of form or even the sign of omniscience.
The Buddha taught:
That is correct, O sons of the gods! The sign of decay and destruction is the sign of form; sensation is the sign of feeling; taking conditions as objects is the sign of perception; arising and creating actions is the sign of formations; knowing is the sign of consciousness. The Buddha has attained the emptiness-nature of these signs.
O gods! Giving up attachment is the sign of the perfection of generosity; freedom from burning afflictions is the sign of the perfection of morality; not changing is the sign of the perfection of patience; not retreating is the sign of the perfection of diligence; gathering the mind is the sign of the perfection of meditation; being far removed is the sign of the perfection of wisdom. The Buddha has attained the emptiness-nature of these signs.
O gods! A mind free from disturbance is the sign of the four dhyānas, the four immeasurable minds, and the four formless concentrations. The Buddha has attained the emptiness-nature of these signs.
O gods! Transcending the world is the sign of the thirty-seven aids to enlightenment; being far removed is the sign of the liberation of emptiness; stillness is the sign of the signless liberation; suffering is the sign of the wishless liberation. The Buddha has attained the emptiness-nature of these signs.
O gods! Supremacy is the sign of the ten powers of wisdom; being without fear is the sign of the four fearlessnesses; knowing universally is the sign of the four unobstructed wisdoms; that which others cannot attain is the sign of the eighteen unique qualities of a Buddha. The Buddha has attained the emptiness-nature of these signs.
O gods! Compassion toward sentient beings is the sign of great loving-kindness and great compassion; truthfulness is the sign of being free from error; non-grasping is the sign of constant equanimity; clearly knowing the present is the sign of omniscience. The Buddha has attained the emptiness-nature of these signs.
O gods! Because he has attained the signs of all dharmas, the Buddha is called the unobstructed wise one.
The Buddha said to Subhūti:
Prajñāpāramitā is the mother of all Buddhas. Prajñāpāramitā reveals the signs of the world. Therefore, the Buddha relies upon the Dharma, abides in it, makes offerings to it, honors it, respects it, and praises that Dharma. What Dharma is this? It is precisely Prajñāpāramitā. The Buddha relies upon Prajñāpāramitā, abides in it, makes offerings to it, honors it, respects it, and praises Prajñāpāramitā. Because this Prajñāpāramitā gives birth to all Buddhas.
O Subhūti! Because the Buddha is the one who knows the maker. If someone asks in order to know the maker, the one who answers correctly is none other than the Buddha.
O Subhūti! Because the Buddha is the one who knows the maker, regarding the Buddha’s Dharma, the Buddha’s path, one will attain Supreme Perfect Enlightenment.
The Buddha again makes offerings to, honors, respects, and praises that Dharma and that path, and receives, upholds, and preserves that Dharma and that path.
O Subhūti! This is called the Buddha being the one who knows the maker.
Furthermore, O Subhūti! The Buddha knows that all dharmas have no sign of creation because there is no sign of a creator. All dharmas have no sign of arising because there is no appearance of any event.
O Subhūti! Through Prajñāpāramitā, the Buddha knows that dharmas have no sign of creation and no sign of arising. Therefore, the Buddha is the one who knows the maker.
Furthermore, O Subhūti! Through Prajñāpāramitā, the Buddha attains that all dharmas are unborn, because there is nothing to attain. Therefore, Prajñāpāramitā gives birth to all Buddhas and reveals the signs of the world.
Subhūti said:
World-Honored One! If all dharmas are unknowable and unseen, why does Prajñāpāramitā give birth to all Buddhas and reveal the signs of the world?
The Buddha said to Subhūti:
That is correct; all dharmas are unknowable and unseen. How are they unknowable and unseen? Because all dharmas are originally empty, false, and not enduring, therefore all dharmas are unknowable and unseen.
Furthermore, O Subhūti! All dharmas have no support and no dependence; therefore, all dharmas are unknowable and unseen.
For this reason, Prajñāpāramitā gives birth to all Buddhas and reveals the signs of the world.
Because one does not see form, does not see feeling, perception, formations, or consciousness, and even does not see omniscience, therefore Prajñāpāramitā reveals the signs of the world and gives birth to all Buddhas.
Subhūti said:
Venerable World-Honored One! Why is it that not seeing form, up to not seeing All-Seed Wisdom, causes Prajñāpāramitā to manifest the characteristics of the world?
The Buddha said to Subhūti:
If one does not rely on form as a condition to give rise to discrimination, does not rely on feeling, perception, formations, and consciousness as conditions to give rise to discrimination, and up to does not rely on All-Seed Wisdom as a condition to give rise to discrimination, this is called not seeing the characteristics of form, feeling, perception, formations, and consciousness, up to not seeing the characteristics of All-Seed Wisdom; therefore, it manifests the characteristics of the world. Because of this, Prajñāpāramitā gives birth to all Buddhas and manifests the characteristics of the world.
Furthermore, Subhūti, how does Prajñāpāramitā give birth to all Buddhas and manifest the characteristics of the world?
Subhūti, Prajñāpāramitā manifests the emptiness of the world.
How does it manifest the emptiness of the world?
It manifests the emptiness of the five aggregates of the world, manifests the emptiness of the twelve sense bases of the world, manifests the emptiness of the eighteen elements of the world, manifests the emptiness of the twelve links of dependent origination of the world, manifests the emptiness of self-view and the sixty-two wrong views of the world, manifests the emptiness of the ten wholesome actions of the world, manifests the emptiness of the four meditations, the four immeasurable minds, and the four worldly concentrations of the world, manifests the emptiness of the thirty-seven aids to enlightenment of the world, manifests the emptiness of the six pāramitās of the world, manifests internal emptiness, external emptiness, up to the emptiness of the emptiness of existence and nonexistence of the world, manifests the emptiness of conditioned nature and unconditioned nature of the world, manifests the emptiness of the ten powers of wisdom up to All-Seed Wisdom of the world. This is manifesting the emptiness of the world.
Therefore, Subhūti, Prajñāpāramitā gives birth to all Buddhas and manifests the characteristics of the world.
Furthermore, Subhūti, because the Buddha manifests the emptiness of the world through Prajñāpāramitā, He knows the emptiness of the world, realizes the emptiness of the world, contemplates the emptiness of the world, and distinguishes the emptiness of the world. Therefore, Prajñāpāramitā gives birth to all Buddhas and manifests the characteristics of the world.
Furthermore, Subhūti, Prajñāpāramitā manifests the emptiness of the Buddha and the world.
How does it manifest the emptiness of the Buddha and the world? It manifests the emptiness of the five aggregates of the world, up to manifesting the emptiness of All-Seed Wisdom of the world.
Therefore, Prajñāpāramitā gives birth to all Buddhas and manifests the characteristics of the world.
Furthermore, Subhūti, Prajñāpāramitā manifests that the Buddha is inconceivable within the world. It manifests the inconceivability of the five aggregates of the world, up to manifesting the inconceivability of All-Seed Wisdom of the world.
Furthermore, Subhūti, Prajñāpāramitā manifests the Buddha as being apart from the world. It manifests the five aggregates as being apart from the world, up to manifesting All-Seed Wisdom as being apart from the world.
Furthermore, Subhūti, Prajñāpāramitā reveals the peaceful and tranquil characteristics of the Buddha and the world. It manifests the five aggregates of the world as peaceful and tranquil, up to All-Seed Wisdom of the world as peaceful and tranquil.
Furthermore, Subhūti, Prajñāpāramitā manifests the ultimate emptiness of the Buddha and the world. What is the ultimate emptiness of the world? It manifests the ultimate emptiness of the five aggregates of the world, up to manifesting the ultimate emptiness of All-Seed Wisdom and the world.
Furthermore, Subhūti, Prajñāpāramitā manifests the emptiness of the nature of the Buddha and the world. It manifests the emptiness of the nature of the five aggregates of the world, up to manifesting the emptiness of the nature of All-Seed Wisdom of the world.
Furthermore, Subhūti, Prajñāpāramitā manifests the emptiness of the Buddha-dharma of the world. It manifests the emptiness of the dharma of the five aggregates of the world, up to the emptiness of nonexistence of All-Seed Wisdom in the world.
Furthermore, Subhūti, Prajñāpāramitā manifests the emptiness of the nonexistence of the Buddha and the world. It manifests the emptiness of the existence of the five aggregates of the world, up to manifesting the emptiness of the existence of All-Seed Wisdom in the world.
Furthermore, Subhūti, Prajñāpāramitā manifests the emptiness of existence in the world. It manifests the emptiness of existence of the five aggregates of the world, up to manifesting the emptiness of existence of All-Seed Wisdom in the world.
Furthermore, Subhūti, Prajñāpāramitā manifests the emptiness of nonexistence and existence of the Buddha and the world. It manifests the emptiness of nonexistence and existence of the five aggregates of the world, up to manifesting the emptiness of nonexistence and existence of All-Seed Wisdom in the world.
Furthermore, Subhūti, Prajñāpāramitā manifests the singular emptiness of the Buddha and the world. It manifests the singular emptiness of the five aggregates of the world, up to manifesting the singular emptiness of All-Seed Wisdom in the world.
Therefore, Subhūti, Prajñāpāramitā constantly gives birth to all Buddhas and manifests the characteristics of the Buddha and the world.
Furthermore, Subhūti, this profound Prajñāpāramitā manifests the characteristics of the world, which are the characteristics of not arising in this life or in the next life. Why? Because all dharmas have no characteristics by which they can arise into this life or the next life.
Subhūti said:
Venerable World-Honored One! This Prajñāpāramitā arises for the sake of a great matter, arises for the sake of an inconceivable matter, arises for the sake of an inexpressible matter, arises for the sake of an immeasurable matter, and arises for the sake of an unequalled matter.
The Buddha said to Subhūti:
That is correct, Subhūti! This Prajñāpāramitā arises for the sake of a great matter, for the sake of an inconceivable matter, for the sake of an inexpressible matter, and for the sake of the unequalled and equal.
How does Prajñāpāramitā arise because of a great matter?
Subhūti, the great matter of all Buddhas is: to save all sentient beings and not abandon any sentient being.
How does Prajñāpāramitā arise because of an inconceivable matter?
Subhūti, the inconceivable matter is the Buddha Dharma, the Dharma of the Tathāgata, the Dharma of the Self-Arisen One, and the Dharma of the One with All-Knowledge.
How does Prajñāpāramitā arise because of an inexpressible matter?
Subhūti, the inexpressible matter is that among all sentient beings, no one can contemplate, express, compare, or measure the Dharma of the Buddha, the Dharma of the Tathāgata, the Dharma of the Self-Arisen One, or the Dharma of the One with All-Knowledge.
How does Prajñāpāramitā arise because of an immeasurable matter?
Subhūti, among all sentient beings, no one can measure the Dharma of the Buddha, the Dharma of the Tathāgata, the Dharma of the Self-Arisen One, or the Dharma of the One with All-Knowledge. Therefore, Prajñāpāramitā arises because of that which cannot be measured.
How does Prajñāpāramitā arise because of being incomparable with anything?
Subhūti, among all sentient beings, no one can equal the Buddha, let alone surpass Him. Therefore, Prajñāpāramitā arises because of being incomparable.
Subhūti said:
World-Honored One! Does Prajñāpāramitā arise only because the Dharma of the Buddha, the Dharma of the Tathāgata, the Dharma of the Self-Natured One, the Dharma of the One Possessing All-Knowledge, is inconceivable, indescribable, immeasurable, and incomparable?
The Buddha said to Subhūti:
That is correct. The Dharma of the Buddha, the Tathāgata, the Self-Natured One, and the One Possessing All-Knowledge is inconceivable, inexpressible, immeasurable, and incomparable. Form, feeling, perception, formations, consciousness, up to omniscient wisdom, the nature of Dharma, and the characteristics of Dharma are all likewise inconceivable, indescribable, immeasurable, and incomparable. Within this, mind and mental factors do not truly exist.
Furthermore, Subhūti, because form does not truly exist, and up to omniscient wisdom does not truly exist, therefore form through omniscient wisdom are all inconceivable, indescribable, immeasurable, and incomparable.
Subhūti said:
World-Honored One! How is it that because form does not truly exist, it becomes inconceivable up to incomparable? And how is it that because omniscient wisdom does not truly exist, omniscient wisdom becomes inconceivable up to incomparable?
The Buddha said to Subhūti:
Because no one can measure form, and up to no one can measure omniscient wisdom, therefore form does not truly exist, and up to omniscient wisdom does not truly exist.
Why is this so? Subhūti, because the characteristics of form are inconceivable, no one can measure them; and because the characteristics of form are incomparable, no one can compare them. Because omniscient wisdom is inconceivable, no one can measure it; and because omniscient wisdom is incomparable, no one can compare it.
Subhūti, what do you think? Within the inconceivable, and up to within the incomparable, can anything be attained? Can form, feeling, perception, formations, consciousness, up to omniscient wisdom be attained?
World-Honored One, they cannot be attained!
Therefore, Subhūti, all phenomena are inconceivable and likewise incomparable.
Subhūti, this Buddha Dharma is inconceivable, inexpressible, immeasurable, and incomparable. This is called Buddha Dharma that is inconceivable, and so forth, that is said to be incomparable.
Subhūti, Buddha Dharma is inconceivable because it transcends thinking and deliberation. Buddha Dharma is inexpressible because it transcends expression. Buddha Dharma is immeasurable because it transcends measurement. Buddha Dharma is incomparable because it transcends comparison.
Subhūti, therefore all phenomena are inconceivable and up to incomparable.
Subhūti, “inconceivable” means that its meaning is inconceivable; “inexpressible” means that its meaning is inexpressible; “immeasurable” means that its meaning is immeasurable; “incomparable” means that its meaning is incomparable.
Subhūti, the Dharma of these Buddhas is inconceivable and up to incomparable.
Inconceivable like space is inconceivable; inexpressible like space is inexpressible; immeasurable like space is immeasurable; incomparable like space is incomparable.
Subhūti, this is called the inconceivability and up to the incomparability of Buddha Dharma.
Such Buddha Dharma is immeasurable. All devas, humans, and asuras are unable to calculate or contemplate it.
When the Buddha spoke this chapter on Buddha Dharma that is inconceivable, inexpressible, immeasurable, and incomparable, five hundred monks and twenty nuns, because they were not attached to any phenomena, had their afflictions extinguished, their minds liberated, and attained Arhatship. Sixty thousand male lay followers and thirty thousand female lay followers separated from the dust and defilements, attained the pure Dharma eye, and twenty great Bodhisattvas attained the patience of non-arising phenomena and would receive predictions of Buddhahood in this Fortunate Kalpa.