MAHA PRAJNA PARAMITA SUTRA
VOLUME 15
Chapter 50: ACCOMPLISHMENT
At that time, Subhuti addressed the Buddha:
World-Honored One! This profound Prajna Paramita arises because of great matters, because of matters that cannot be conceived, because of matters that cannot be expressed, because of matters that cannot be measured, and because of matters that cannot be compared.
The Buddha said to Subhuti:
That is right, Subhuti. This profound Prajna Paramita arises because of matters that cannot be conceived, up to matters that cannot be compared.
Why? Because within Prajna Paramita are contained the five Paramitas, the eighteen kinds of emptiness, the four foundations of mindfulness up to the eightfold noble path, the ten powers of wisdom up to omniscient wisdom.
It is like a king who is the most honored person in the country. All affairs of the state are entrusted to the great ministers; the king himself has nothing to do, living in peace and leisure.
Likewise, Subhuti, all the teachings of the Hearers, the teachings of the Pratyekabuddhas, the teachings of the Bodhisattvas, and the teachings of the Buddha are all within Prajna Paramita. Prajna Paramita has the function of accomplishing all these matters.
Therefore, Subhuti, Prajna Paramita arises because of great matters, up to because of matters that are incomparable.
Furthermore, Subhuti, this Prajna Paramita does not cling to form and does not become attached to form, therefore it is able to accomplish its function. It does not grasp or become attached to feeling, perception, formations, consciousness, up to not grasping or becoming attached to omniscient wisdom, therefore it is able to accomplish its function. It does not grasp or become attached to the fruit of Stream-entry, up to not grasping or becoming attached to Unsurpassed Complete Perfect Enlightenment; therefore this Prajna Paramita has the ability to accomplish all phenomena.
Subhuti said:
World-Honored One! How is it that by not clinging to or becoming attached to form, feeling, perception, formations, consciousness, up to not clinging to or becoming attached to omniscient wisdom, Prajna Paramita always has the ability to accomplish all phenomena?
The Buddha said to Subhuti:
What do you think? Can form, feeling, perception, formations, and consciousness be grasped or become objects of attachment? Up to omniscient wisdom, can it be grasped or become an object of attachment?
Subhuti replied:
World-Honored One, it cannot be obtained!
Good, Subhuti! The Buddha also does not see form as something that can be grasped or attached to, up to not seeing omniscient wisdom as something that can be grasped or attached to. Because He does not see, He does not grasp; because He does not grasp, He does not become attached.
Subhuti, the Buddha also does not see the Buddha’s Dharma, the Tathagata’s Dharma, the Dharma of the Self-Natured One, or the Dharma of the All-Knowing One as something that can be grasped or attached to. Because He does not see, He does not grasp; because He does not grasp, He does not become attached.
Therefore, Subhuti, all great Bodhisattvas should not grasp or become attached to form, up to not grasping or becoming attached to the Dharma of the All-Knowing One.
At that time, the gods of the Desire Realm and Form Realm addressed the Buddha:
World-Honored One! This profound Prajna Paramita is difficult to see, difficult to understand, impossible to know through thought or measurement; only those with serene and skillful wisdom can understand it.
Those who are able to believe in this Prajna Paramita should be known as great Bodhisattvas who have made offerings to many Buddhas, planted many roots of virtue, and drawn near to virtuous spiritual friends, and therefore are able to believe and understand this profound Prajna Paramita.
World-Honored One! If all sentient beings throughout the great trichiliocosm were to become faith followers, Dharma followers, those of the eight stages, Stream-enterers, Once-returners, Non-returners, Arhats, or Pratyekabuddhas, with whatever wisdom or cessation they possess, all of them together would still not equal this Bodhisattva who practices Prajna Paramita for even one day. Why? Because the wisdom and cessation of faith followers, Dharma followers, up to Pratyekabuddhas are precisely the Bodhisattva’s patience with the non-arising of phenomena.
The Buddha said to the gods of the Desire Realm and Form Realm:
That is right, heavenly beings. Faith followers, Dharma followers, up to Pratyekabuddhas are precisely the great Bodhisattva’s patience with the non-arising of phenomena. Heavenly beings, if any good man or good woman hears this profound Prajna Paramita and then writes it down, upholds it, recites it, or even merely remembers it, they will quickly attain Nirvana more quickly than a good man or good woman who, seeking the path of a Hearer or Pratyekabuddha, abandons Prajna Paramita and practices according to other sutras for one kalpa or less than one kalpa. Why? Because this profound Prajna Paramita extensively explains the supreme and wondrous Dharma that faith followers, Dharma followers, up to great Bodhisattvas must study. After studying it, they attain Unsurpassed Complete Perfect Enlightenment.
At that time, the gods of the Desire Realm and Form Realm spoke together:
World-Honored One! This Prajna Paramita is called Maha Paramita, called the Paramita that cannot be conceived, cannot be expressed, cannot be measured, and cannot be compared. Those who are faith followers, Dharma followers, up to Pratyekabuddhas, by studying this Prajna Paramita, become great Bodhisattvas and attain Unsurpassed Complete Perfect Enlightenment. This Prajna Paramita neither increases nor decreases.
After saying this, the gods of the Desire Realm and Form Realm bowed at the Buddha’s feet, circumambulated the Buddha, and returned to their heavenly realms.
Subhuti said:
World-Honored One! If a great Bodhisattva hears this profound Prajna Paramita and immediately believes and understands it, from where did this person die and then be reborn in the human world?
The Buddha said to Subhuti:
If a great Bodhisattva hears this profound Prajna Paramita and immediately believes and understands it, does not forget it, does not abandon it, does not question it, does not doubt it, does not regret it, but rejoices and delights in hearing it; after hearing it, remembers it and does not become separated from it; whether walking, standing, lying down, or sitting, never forgets it, and always follows the Dharma teacher closely.
Just as a calf follows closely behind its mother cow, a Bodhisattva, in order to hear Prajna Paramita, always follows the Dharma teacher closely. After obtaining Prajna Paramita, they recite it with their mouth, understand it with their mind, and their right view becomes unobstructed.
Subhuti, you should know that this great Bodhisattva died from the human realm and was reborn again in this human world.
Why? Those who seek the Buddha path, in previous lives, heard Prajna Paramita, then wrote it down, respected it, and made offerings to it; therefore, after death, they are reborn again in the human world and, upon hearing Prajna Paramita, immediately believe and understand it.
Subhuti said:
World-Honored One! Are there any Bodhisattvas in other realms who have accomplished the above merits, made offerings to Buddhas, then abandoned their bodies and were born into this human world, where they hear Prajna Paramita, immediately believe and understand it, write it down, uphold it, recite it, and remember it?
The Buddha taught:
Yes. In other realms, there are Bodhisattvas who have accomplished the above merits, made offerings to Buddhas, abandoned their bodies, and been born into this human world. Upon hearing this profound Prajna Paramita, they immediately believe and understand it, write it down, uphold it, recite it, and remember it. You should know that this occurs because of merits accomplished in previous lives.
Furthermore, Subhuti, there are Bodhisattvas who heard this profound Prajna Paramita from Bodhisattva Maitreya, and because of that root of virtue, were born into this human world.
Subhuti, there are also Bodhisattvas who in previous lives heard Prajna Paramita but did not ask questions about the matters contained within it. Because they did not ask questions, when they are born into this human world and hear this profound Prajna Paramita, their minds continue to doubt and they have difficulty awakening to understanding.
Subhuti, if in previous lives a Bodhisattva heard the Prajna Paramita, the Dhyana Paramita, the Diligence Paramita, the Patience Paramita, the Precepts Paramita, or the Giving Paramita, but did not ask questions about the matters contained within them, because they did not ask questions in previous lives, when they are born into this human world and hear this profound Prajna Paramita, their minds continue to doubt and they have difficulty awakening to understanding.
Furthermore, Subhuti, if in previous lives a Bodhisattva heard inner emptiness, outer emptiness, up to omniscient wisdom, but did not ask questions about the matters contained within them, because in previous lives they did not ask questions in order to gain correct understanding, they are born into this human world, hear this profound Prajna Paramita, and their minds continue to doubt and have difficulty awakening.
Furthermore, Subhuti, if in previous lives a Bodhisattva heard this profound Prajna Paramita and asked questions about the matters within it but did not practice it, then after abandoning this body and being born in the next life, upon hearing this profound Prajna Paramita for one day, or two, three, four, or five days, their minds will have firm faith and understanding that no one can destroy. If they become separated from what they have heard, they will regress. Why? Because in their previous life, although they asked questions about Prajna Paramita when they heard it, they did not practice according to the teachings. Such a person sometimes wishes to hear it and sometimes does not wish to hear it; their mind is not firm, their resolve is not determined, like a light feather carried by the wind, drifting from one place to another.
Subhuti, you should know that this Bodhisattva has not developed the aspiration for long, does not constantly draw near to virtuous spiritual friends, does not make offerings to many Buddhas, and in previous lives, although they heard Prajna Paramita, they did not write it down, recite it, or remember it. They did not study the six Paramitas, did not study inner emptiness, outer emptiness, up to did not study omniscient wisdom. This Bodhisattva has only recently generated the aspiration for the Great Vehicle; because their faith and delight are weak, they do not recite or remember Prajna Paramita, and they are unable to write down or remember this profound Prajna Paramita.
Subhuti, if any good man or good woman seeks the Buddha path but does not write down, uphold, or remember this profound Prajna Paramita, they will also not receive the protection of this profound Prajna Paramita, nor will they receive the protection of omniscient wisdom. Such a person also does not practice Prajna Paramita according to the teachings, and likewise does not practice omniscient wisdom according to the teachings. Such a person will follow either the Hearer Vehicle or the Pratyekabuddha Vehicle.
Why? This person does not write down or practice Prajna Paramita, does not receive the protection of profound Prajna Paramita; therefore, they will enter one of those two vehicles.
Chapter 51: SIMILES
The Buddha said to Subhuti:
For example, it is like a damaged boat sinking in the midst of the great ocean. If someone in the boat does not grasp a life buoy, does not hold onto a piece of plank or a corpse, then that person cannot reach the shore and will drown and die. Someone who grasps a life buoy or holds onto a piece of plank or a corpse will not sink and die; that person will reach the shore and be safe and free.
Likewise, Subhuti, if any good man or good woman seeks the Buddha Way, but only has a mind of faith and delight and does not follow Prajna-paramita, does not copy it, does not receive and uphold it, does not read it, does not recite it, does not explain it, does not remember it, and with regard to the other five Paramitas up to All-knowing Wisdom also does not rely upon them, does not copy, read, recite, or remember them, then know that this good man or good woman will suffer decline halfway along the way, will not reach All-knowing Wisdom, and will attain the fruit of a Sravaka or a Pratyekabuddha.
Subhuti, if any good man or good woman seeks the Buddha Way, has faith, patience, pure mind, profound mind, aspiration, understanding, generosity, and diligence, follows Prajna-paramita, copies, receives and upholds, reads, recites, explains, and remembers it, then this person receives the protection of profound Prajna-paramita, and even receives the protection of All-knowing Wisdom. Because of this protection, this person will not suffer decline halfway along the way, will transcend the levels of Sravakas and Pratyekabuddhas, will constantly purify Buddha lands, accomplish the beings, and attain Anuttara-samyak-sambodhi.
Subhuti, for example, there is a person who uses an unfired clay vessel to fetch water. Know that before long that vessel will break apart and return to earth.
In the same way, if a good man or good woman, although possessing the mind of Anuttara-samyak-sambodhi, having faith, patience, pure mind, profound mind, aspiration, understanding, generosity, and diligence, does not receive the protection of profound Prajna-paramita up to All-knowing Wisdom, this person will suffer decline halfway along the way and will fall into the paths of Sravakas and Pratyekabuddhas.
Subhuti, for example, there is a person who uses a fired clay vessel to contain water. Know that this vessel will be able to hold water without breaking apart.
Likewise, if there is a good man or good woman who seeks Anuttara-samyak-sambodhi, has faith, patience, pure mind, profound mind, aspiration, firm understanding, and diligence, and furthermore receives the protection of Prajna-paramita up to All-knowing Wisdom, know that this person will not decline halfway along the way, but will transcend the ranks of Sravakas and Pratyekabuddhas, constantly purify Buddha lands, accomplish beings, and attain Anuttara-samyak-sambodhi.
Furthermore, Subhuti, for example, a boat that has not been fully equipped yet carries goods across the vast sea. Know that this boat will sink in the middle of the sea; the people in one direction, and the boat and goods sinking and drifting in another. Because the means are incomplete, the merchant loses his goods.
Likewise, a good man or good woman, although having the mind of a Bodhisattva, having faith, patience, pure aspiration, profound mind, and diligence, but without receiving the skillful means power of Prajna-paramita, up to the protection of All-knowing Wisdom, should be known to suffer decline halfway along the way, losing the great treasure of All-knowing Wisdom and following the Sravakas and Pratyekabuddhas.
Subhuti, for example, a wise person equips a large boat completely, and only afterward launches the boat into the water to transport goods. Know that this boat will not be damaged halfway along the way and will reach the place it intends to go.
Likewise, a good man or good woman who seeks the Buddha Way, has faith, patience, pure mind, profound mind, aspiration, firm understanding, diligence, and furthermore receives the skillful means power of Prajna-paramita up to the protection of All-knowing Wisdom, should know that this person will attain Anuttara-samyak-sambodhi, will not suffer decline halfway along the way, and will not follow the Sravakas or Pratyekabuddhas.
Subhuti, for example, there is an old person over one hundred years of age, greatly weakened and afflicted with many illnesses. This old and sick person lies bedridden, unable to rise and walk; or even if able to rise and walk, cannot travel far, perhaps only one or two tens of miles.
Likewise, a good man or good woman, although having the Bodhi mind, faith, patience, pure mind, profound mind, aspiration, firm understanding, and diligence, but without receiving the protection of the skillful means power of Prajna-paramita, and even without receiving the protection of the skillful means power of All-knowing Wisdom, should know that this person will also fall halfway along the way into the ranks of Sravakas and Pratyekabuddhas.
Just as an old person over one hundred years of age, weakened and suffering many illnesses, wishes to stand and walk, but has two strong people wholeheartedly supporting him on both sides; through this assistance, the old and sick person reaches the place he wishes to go.
Likewise, a good man or good woman who seeks the Buddha Way, has faith, patience, pure mind, profound mind, aspiration, firm understanding, generosity, diligence, and furthermore receives the protection of the skillful means power of Prajna-paramita up to All-knowing Wisdom, should know that this person will not fall halfway along the way into the paths of Sravakas and Pratyekabuddhas, but will reach the place he wishes to go, namely Anuttara-samyak-sambodhi.
At this point, the Buddha again praised Subhuti:
“Excellent, excellent, Subhuti! For the sake of the Bodhisattvas, you have asked the Tathagata about such matters.
Subhuti, if there are good men or good women who, from the time they first aroused the mind until now, practice giving, moral discipline, patience, diligence, meditation, and wisdom with the mind of self and possession of self. When practicing giving up to wisdom, this person thinks: ‘I am the giver, I give to that person, I give that object,’ and even thinks: ‘I am the one who cultivates wisdom, I cultivate that wisdom, I possess wisdom.’ This person does not know this shore or the other shore, does not receive the protection of Prajna-paramita, and does not receive the protection of All-knowing Wisdom. Why? Because within Prajna-paramita, and even within the Paramita of Giving, there is no such discrimination. Being free from this shore and the other shore is the characteristic of the six Paramitas. Because this person does not receive protection, this person cannot reach All-knowing Wisdom and follows the Sravakas and Pratyekabuddhas.
Subhuti, what is meant by a person seeking the Buddha Way but lacking skillful means?
A person seeking the Buddha Way, from the beginning of arousing the mind until now, does not have the power of skillful means when practicing the six perfections. This person thinks that he is the giver who gives to another person and uses that wealth as the thing given; even up to thinking that he cultivates that wisdom, possesses that wisdom. Therefore, this person develops conceit: conceit in giving, conceit in moral discipline, conceit in patience, conceit in diligence, conceit in meditation, and conceit in wisdom. This person does not know that non-discriminating remembrance and being free from this shore and the other shore are the characteristics of the six Paramitas. Because this person does not know this shore and does not know the other shore, this person does not receive the protection of the Paramita of Giving, and up to not receiving the protection of All-knowing Wisdom. Therefore, this person cannot reach All-knowing Wisdom and follows the ranks of Sravakas and Pratyekabuddhas.
Therefore, Subhuti, if a Great Bodhisattva does not receive the protection of the skillful means power of Prajna-paramita, then he will follow the Sravakas and Pratyekabuddhas. If he receives the protection of the skillful means power of Prajna-paramita, then the Great Bodhisattva will quickly attain Anuttara-samyak-sambodhi and will not go along with the Sravakas and Pratyekabuddhas.
What does it mean to receive protection?
Subhuti, from the very beginning until now, the Bodhisattva uses the power of skillful means to practice giving, without the mind of self or possession of self, and even cultivates wisdom without the mind of self or possession of self. This Bodhisattva does not think: ‘I give; this is what I give,’ and does not become conceited because of giving, and even does not become conceited because of wisdom. This Bodhisattva does not think: ‘I am the giver, I give to that person, I use that object to give.’ Even up to not thinking: ‘I cultivate wisdom, I possess that wisdom.’
Why? Because within the Paramita of Giving there is no such discrimination. Being free from this shore and the other shore is the characteristic of the Paramita of Giving, and even being free from this shore and the other shore is the characteristic of Prajna-paramita. Why? Because within Prajna-paramita there is no such remembering or discrimination.
This Bodhisattva knows this shore and knows the other shore. This Bodhisattva receives the protection of the Paramita of Giving, and up to receiving the protection of Prajna-paramita, receiving the protection of inner emptiness, outer emptiness, and up to All-knowing Wisdom. Because of receiving this protection, this Bodhisattva does not follow the Sravakas and Pratyekabuddhas but reaches All-knowing Wisdom.
Therefore, Subhuti, because the Great Bodhisattva receives the protection of the skillful means power of Prajna-paramita, he does not follow the Sravakas and Pratyekabuddhas but quickly attains Anuttara-samyak-sambodhi.
Chapter 52: SPIRITUAL FRIENDS
At that time, the Elder Subhuti said to the Buddha:
Venerable World-Honored One! How should newly practicing Bodhisattvas learn the six pāramitās?
The Buddha said to Subhūti:
If they wish to learn the six pāramitās, newly practicing Bodhisattvas must first make offerings to and draw near virtuous spiritual friends who constantly teach and explain this profound Prajñāpāramitā. Such a virtuous spiritual friend teaches:
“Good son, whatever acts of giving there are, dedicate them all toward Anuttara-samyak-saṃbodhi; whatever acts of moral discipline, patience, diligence, meditation, and wisdom there are, dedicate them all toward Anuttara-samyak-saṃbodhi. Do not think that form, feeling, perception, formations, and consciousness are Anuttara-samyak-saṃbodhi. Do not think that the six pāramitās are Anuttara-samyak-saṃbodhi. Do not think that inner emptiness up to the emptiness of the nonexistence of all phenomena are Anuttara-samyak-saṃbodhi. Do not think that the four foundations of mindfulness up to the eightfold noble path are Anuttara-samyak-saṃbodhi. Do not think that the ten powers of wisdom up to the eighteen unique qualities of a Buddha are Anuttara-samyak-saṃbodhi.
Why? Because by not clinging to form, feeling, perception, formations, and consciousness, one attains Anuttara-samyak-saṃbodhi; by not clinging to the six pāramitās, and up to not grasping the eighteen unique qualities of a Buddha, one attains Anuttara-samyak-saṃbodhi.
Good son! When practicing this profound Prajñāpāramitā, do not crave form, do not crave feeling, perception, formations, and consciousness; do not crave the six pāramitās, and up to do not crave omniscient wisdom. Why? Because form is not something to be craved, and omniscient wisdom is not something to be craved.
Good son! Do not crave the fruit of stream-entry, and up to do not crave the stage of a Bodhisattva; do not crave Anuttara-samyak-saṃbodhi. Why? Because Anuttara-samyak-saṃbodhi is not something to be craved. Why? Because all phenomena have the nature of emptiness.”
Subhūti said:
“Venerable World-Honored One! Bodhisattvas constantly accomplish what is difficult: Though all phenomena have the nature of emptiness, they seek Anuttara-samyak-saṃbodhi and wish to attain Anuttara-samyak-saṃbodhi.”
The Buddha said:
“That is correct, Subhūti! Great Bodhisattvas constantly accomplish what is difficult: Though phenomena have the nature of emptiness, they seek Anuttara-samyak-saṃbodhi and wish to attain Anuttara-samyak-saṃbodhi.
Subhūti! Because they wish to bring peace and security to the world, Great Bodhisattvas generate the aspiration for Anuttara-samyak-saṃbodhi; because they wish to bring happiness to the world, save the world, become a refuge for the world, become a support for the world, become an island of safety for the world, become a guide for the world, become the ultimate path for the world, and become the destination for the world, Great Bodhisattvas generate the aspiration for Anuttara-samyak-saṃbodhi.
Subhūti! How is it that, for the sake of bringing peace and security to the world and bringing happiness to the world, Great Bodhisattvas generate the aspiration for Anuttara-samyak-saṃbodhi? When Great Bodhisattvas attain Anuttara-samyak-saṃbodhi, they rescue sentient beings in the six realms from worries, suffering, and distress, and place them upon the shore of Nirvāṇa where there is no longer fear.
Subhūti! How is it that, for the sake of saving the world, Great Bodhisattvas generate the aspiration for Anuttara-samyak-saṃbodhi? After attaining Anuttara-samyak-saṃbodhi, Great Bodhisattvas rescue sentient beings from the suffering of birth and death, teach the Dharma to sentient beings, and sentient beings, after hearing the Dharma, gradually attain liberation through the three vehicles.
Subhūti! How is it that, for the sake of becoming a refuge for the world, Great Bodhisattvas generate the aspiration for Anuttara-samyak-saṃbodhi? After attaining Anuttara-samyak-saṃbodhi, Great Bodhisattvas rescue sentient beings from the marks of birth, aging, sickness, death, worry, sorrow, and distress, and place them upon the shore of Nirvāṇa where there is no longer fear.
Subhūti! How is it that, for the sake of becoming a support for the world, Great Bodhisattvas generate the aspiration for Anuttara-samyak-saṃbodhi? When Great Bodhisattvas attain Anuttara-samyak-saṃbodhi, they teach all phenomena for the sake of sentient beings as having no place of reliance.”
Subhūti asked:
“Venerable World-Honored One! What does it mean that all phenomena have no place of reliance?”
The Buddha said:
“Subhūti! Form does not continue from moment to moment; that is form being unborn. Form being unborn is form being undying. Form that is neither born nor destroyed is form having no place of reliance. Just as with form, so too with feeling, perception, formations, and consciousness, up to omniscient wisdom.
Subhūti! How is it that, for the sake of becoming the ultimate path for the world, Great Bodhisattvas generate the aspiration for Anuttara-samyak-saṃbodhi? When they attain Anuttara-samyak-saṃbodhi, Great Bodhisattvas teach sentient beings this Dharma:
The ultimate nature of form, of feeling, perception, formations, and consciousness, up to the ultimate nature of omniscient wisdom, is not form, is not feeling, perception, formations, and consciousness, and is not omniscient wisdom.
Just as the ultimate nature is so, the nature of all phenomena is also so.”
“Venerable World-Honored One! If all phenomena are the same as the ultimate nature, why do all Great Bodhisattvas attain Anuttara-samyak-saṃbodhi? Because within the ultimate nature of form, of feeling, perception, formations, and consciousness, up to the ultimate nature of omniscient wisdom, there is no discrimination that it is form, that it is feeling, perception, formations, and consciousness, and up to there is no discrimination that it is omniscient wisdom.”
The Buddha taught:
“Indeed, Subhūti! In the ultimate characteristic of form, of feeling, perception, formations, and consciousness, and even in the ultimate characteristic of All-knowing Wisdom, there is no discrimination as form, as feeling, perception, formations, and consciousness, and even no discrimination as All-knowing Wisdom.
Subhūti! This is a difficult task of a Great Bodhisattva: to contemplate the tranquil characteristics of all phenomena while the Bodhisattva’s mind does not lose or abandon them. Because the Great Bodhisattva thinks: ‘Such profound Dharma, I must know it in this way; when I attain Anuttara-samyak-saṃbodhi, I will, for the sake of sentient beings, expound such wondrous and tranquil Dharma.’
Subhūti! How is it that, in order to become a sandbank for the world, Great Bodhisattvas arouse the mind of Anuttara-samyak-saṃbodhi? In rivers and oceans, a place of land that is surrounded on all four sides and cut off by water is called a sandbank. Likewise, form is cut off before and after; feeling, perception, formations, and consciousness are cut off before and after; and even All-knowing Wisdom is cut off before and after. Because they are cut off before and after, all phenomena are cut off.
Subhūti! All phenomena that are cut off before and after are tranquil; they are precious treasures, namely emptiness, without anything attainable, with attachment and craving completely extinguished, and are Nirvāṇa free from desire.
When they attain Anuttara-samyak-saṃbodhi, Great Bodhisattvas expound this wondrous and tranquil Dharma for sentient beings.
Subhūti! How is it that, in order to become those who guide the world, Great Bodhisattvas arouse the mind of Anuttara-samyak-saṃbodhi? After attaining Anuttara-samyak-saṃbodhi, Great Bodhisattvas, for the sake of sentient beings, explain that form, feeling, perception, formations, and consciousness are unborn, undying, undefiled, and pure; for the sake of sentient beings, they explain the twelve sense bases, the eighteen realms, the four meditations, the four immeasurable minds, the four formless absorptions, the four foundations of mindfulness, up to the Noble Eightfold Path, and the five spiritual powers as unborn, undying, undefiled, and pure. They explain the fruition of Stream-entry up to All-knowing Wisdom as unborn, undying, undefiled, and pure.
Subhūti! How is it that, in order to become the destination for sentient beings, Great Bodhisattvas arouse the mind of Anuttara-samyak-saṃbodhi? After attaining Anuttara-samyak-saṃbodhi, Great Bodhisattvas, for the sake of sentient beings, explain form up to emptiness, feeling, perception, formations, and consciousness up to emptiness, and even All-knowing Wisdom up to emptiness. For the sake of sentient beings, they explain that form is neither coming nor not coming, and even explain that All-knowing Wisdom is neither coming nor not coming. Why? Because the empty characteristic of form is neither coming nor not coming; the empty characteristic of feeling, perception, formations, and consciousness, and even the empty characteristic of All-knowing Wisdom, are neither coming nor not coming. Because the coming of all phenomena into emptiness is a coming in which there is actually no coming at all. Why? Because within emptiness there is neither coming nor not coming.
Subhūti! All phenomena extend up to being signless. This coming does not pass through to any place. Why? Because within signlessness, coming and not coming do not truly exist.
Subhūti! All phenomena extend up to being unconditioned. This coming does not go anywhere. Why? Because within the unconditioned, coming and not coming do not truly exist.
Subhūti! All phenomena come to non-arising, come to non-cessation, come to non-defilement and non-purity, and come to non-existence. This coming does not go anywhere. Why? Because within non-arising, within non-existence, within non-cessation, within non-defilement and non-purity, coming and not coming do not truly exist.
Subhūti! All phenomena extend up to dreams, illusions, echoes, reflections, and transformations. This coming does not come anywhere. Why? Because within dreams, illusions, echoes, reflections, and transformations, coming and not coming do not truly exist.
Subhūti! All phenomena come to immeasurability and boundlessness. This coming does not go anywhere. Why? Because within immeasurability and boundlessness, coming and not coming do not truly exist.
Subhūti! All phenomena come to neither giving nor taking. This coming does not go anywhere. Why? Because within neither giving nor taking, coming and not coming do not truly exist.
Subhūti! All phenomena come to neither high nor low. This coming does not go anywhere. Why? Because within neither high nor low, coming and not coming do not truly exist.
Subhūti! All phenomena come to neither increase nor decrease. This coming does not go anywhere. Why? Because within neither increase nor decrease, coming and not coming do not truly exist.
Subhūti! All phenomena extend up to having no coming or going, no entering or exiting, no joining or separation, and no attachment to annihilation. This coming does not pass through anywhere. Why? Because within the absence of coming and going, entering and exiting, joining and separation, attachment and annihilation, coming and not coming do not truly exist.
Subhūti! All phenomena extend up to self, person, sentient being, life-holder, arising, causing to arise, action, causing action, knower, and seer. This coming does not go anywhere. Why? Because self, up to knower and seer, are ultimately not truly existent; then how could there be coming or not coming?
Subhūti! All phenomena extend up to permanence, bliss, self, and purity. This coming does not come anywhere. Why? Because permanence, bliss, self, and purity are ultimately not truly existent; then how could there be coming or not coming?
Subhūti! All phenomena come to impermanence, suffering, impurity, and non-self. This coming does not go anywhere. Why? Because impermanence, suffering, impurity, and non-self are ultimately not truly existent; then how could there be coming or not coming?
Subhūti! All phenomena come to greed, hatred, delusion, pride, doubt, and views. This coming does not go anywhere. Why? Because greed, hatred, delusion, pride, doubt, and views are ultimately not truly existent; then how could there be coming or not coming?
Subhūti! All phenomena come to suchness, come to Dharma-nature, come to ultimate reality, and come to the inconceivable nature. This coming does not go anywhere. Why? Because within suchness, within Dharma-nature, ultimate reality, and the inconceivable nature, there is no coming and no going.
Subhūti! All phenomena come to equality, come to the unmoving characteristic. This coming does not go anywhere. Why? Because within equality and within the unmoving characteristic, there is no coming and no not coming.
Subhūti! All phenomena come to form, come to feeling, perception, formations, and consciousness, come to the twelve sense bases and eighteen realms. This coming does not go anywhere. Why? Because form, feeling, perception, formations, consciousness, sense bases, and realms cannot truly be obtained; then how could there be coming or not coming?
Subhūti! All phenomena come to the six pāramitās up to the eighteen emptinesses, and come to the thirty-seven aids to enlightenment. This coming does not go anywhere. Why? Because the six pāramitās up to the Noble Eightfold Path are all not truly existent; then how could there be coming or not coming?
Subhūti! All phenomena extend up to the ten powers of wisdom and up to All-knowing Wisdom. This coming does not go anywhere. Why? Because within All-knowing Wisdom there is no coming and no not coming.
Subhūti! All phenomena come to the fruition of Stream-entry up to Anuttara-samyak-saṃbodhi. This coming does not go anywhere. Why? Because within the fruition of Stream-entry up to Anuttara-samyak-saṃbodhi, there is no coming and no not coming.”
Subhūti asked:
“World-Honored One! Who are those who constantly believe in and understand this profound Prajñāpāramitā?”
The Buddha taught:
“Subhūti! There are Great Bodhisattvas who previously, in the presence of many Buddhas, cultivated the six pāramitās, whose roots of virtue have fully matured, who made offerings to countless hundreds of thousands of millions of billions of Buddhas, and who have always been close to good spiritual friends. These people constantly believe in and understand this profound Prajñāpāramitā.”
“World-Honored One! What nature, what characteristics, and what appearance do those who constantly believe in and understand this profound Prajñāpāramitā have?”
Their nature, characteristics, and appearance are far removed from greed, hatred, and delusion. These Great Bodhisattvas believe in and understand this profound Prajñāpāramitā.
Chapter 53: TURNING TOWARD ALL-WISDOM
Subhūti asked:
Venerable World-Honored One! Where will the Great Bodhisattva who understands this profound Prajñāpāramitā go?
The Buddha said:
Subhūti, the Great Bodhisattva who understands this profound Prajñāpāramitā will reach Omniscient Wisdom.
Subhūti said:
Venerable World-Honored One! The Great Bodhisattva who reaches this Omniscient Wisdom makes it the place of refuge for all sentient beings because he cultivates Prajñāpāramitā.
Venerable World-Honored One! Cultivating Prajñāpāramitā is cultivating all dharmas. Venerable World-Honored One! Cultivating without any place of cultivation is cultivating Prajñāpāramitā; not receiving cultivation, destroying cultivation, is cultivating Prajñāpāramitā.
Through what dharma being destroyed is Prajñāpāramitā said to be cultivation through destruction?
Venerable World-Honored One! Because form is destroyed, Prajñāpāramitā is cultivation through destruction.
Because feeling, perception, formations, and consciousness are destroyed; because the twelve sense bases and the eighteen realms are destroyed, Prajñāpāramitā is cultivation through destruction.
Because self, up to the knower and the seer, are destroyed, Prajñāpāramitā is cultivation through destruction.
Because generosity pāramitā up to Prajñāpāramitā are destroyed, Prajñāpāramitā is cultivation through destruction.
Because inner emptiness is destroyed, up to the eighteen exclusive qualities of a Buddha are destroyed, Prajñāpāramitā is cultivation through destruction.
Because the four foundations of mindfulness are destroyed, up to Omniscient Wisdom being destroyed, Prajñāpāramitā is cultivation through destruction.
The Buddha said:
That is correct, Subhūti! Because form is destroyed up to Omniscient Wisdom being destroyed, Prajñāpāramitā is cultivation through destruction.
Furthermore, Subhūti! Within this profound Prajñāpāramitā, a Bodhisattva at the stage of non-retrogression must recognize and verify.
If, regarding this profound Prajñāpāramitā, he does not cling, know that he is a Bodhisattva at the stage of non-retrogression.
If, regarding the Dhyāna pāramitā up to Omniscient Wisdom, he does not cling, know that he is a Bodhisattva at the stage of non-retrogression.
While practicing this profound Prajñāpāramitā, a Bodhisattva at the stage of non-retrogression does not take the words of others as essential, nor does he act according to the instructions of others.
A Bodhisattva at the stage of non-retrogression is not led by the mind of desire, the mind of anger, or the mind of ignorance, and never departs from the six pāramitās.
When hearing about this profound Prajñāpāramitā, a Bodhisattva at the stage of non-retrogression neither becomes frightened, regrets, nor doubts; rather, he rejoices, delights in hearing it, receives and upholds it, reads and recites it, remembers it, and practices it according to the teachings.
Subhūti! You should know that this Bodhisattva, in previous lives, had already heard about the matters within this profound Prajñāpāramitā and had received, upheld, read, recited, and remembered it. Why? Because this Great Bodhisattva now possesses vast and great majestic virtue; upon hearing this profound Prajñāpāramitā, his mind does not become frightened, regretful, or doubtful, but instead rejoices, delights in hearing it, receives and upholds it, reads and recites it, and remembers it.
Subhūti said:
Venerable World-Honored One! If a Great Bodhisattva hears this profound Prajñāpāramitā and is not frightened, but delights in hearing it up to remembering it, how should he practice this Prajñāpāramitā?
The Buddha said:
Following the mind of Omniscient Wisdom—this is the place where the Great Bodhisattva should practice Prajñāpāramitā.
Venerable World-Honored One! What does it mean to say that following the mind of Omniscient Wisdom is how the Great Bodhisattva should practice Prajñāpāramitā?
Subhūti! Taking emptiness as the basis for following; taking signlessness and wishlessness as the basis for following; taking non-possession, non-arising, non-ceasing, impurity and purity as the basis for following—this is the Great Bodhisattva practicing profound Prajñāpāramitā.
Taking dreams, illusions, mirages, echoes, and transformations as the basis for following—this is practicing Prajñāpāramitā.
Venerable World-Honored One! As the Buddha teaches, taking emptiness up to taking dreams and illusions as the basis for following, the practitioner of Prajñāpāramitā should be this way. What dharma does this Great Bodhisattva practice?
Subhūti! The Great Bodhisattva does not practice form, feeling, perception, formations, consciousness, and so on, nor does he practice Omniscient Wisdom. Why? Because the practice of this Bodhisattva has no dharma that is created, no dharma that is destroyed, does not come from anywhere, does not go anywhere, has no place of abiding, cannot be calculated, and cannot be measured. If it cannot be calculated and cannot be measured, then that dharma does not truly exist; it cannot be attained through form, nor can it be attained through Omniscient Wisdom. Why? Because form itself is Prajñāpāramitā, and Prajñāpāramitā itself is form; up to Omniscient Wisdom itself is Prajñāpāramitā, and Prajñāpāramitā itself is Omniscient Wisdom.
If the suchness of the characteristics of form up to the suchness of the characteristics of Omniscient Wisdom are all one suchness, they are without two, without difference.
Just as the characteristics of form are suchness, the characteristics of Prajñāpāramitā are suchness—one suchness, without two, without difference.
Up to the suchness of the characteristics of Omniscient Wisdom and the suchness of the characteristics of Prajñāpāramitā are one suchness, without two, without difference.