THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 346
Chapter 57: PRAISING THE FIRM AND REAL NATURE (5)
At that time, the Buddha said to Venerable Subhūti:
“Subhūti, for what reason do the Great Bodhisattvas, regarding the profound Prajñāpāramitā, not have their minds sink into it?”
Venerable Subhūti said to the Buddha:
“World-Honored One, because all dharmas do not truly exist, the Great Bodhisattvas, regarding the profound Prajñāpāramitā, do not have their minds sink into it.
World-Honored One, because all dharmas are completely apart and distant, the Great Bodhisattvas, regarding the profound Prajñāpāramitā, do not have their minds sink into it.
World-Honored One, because all dharmas are completely tranquil, the Great Bodhisattvas, regarding the profound Prajñāpāramitā, do not have their minds sink into it.
World-Honored One, because all dharmas are without anything to possess, the Great Bodhisattvas, regarding the profound Prajñāpāramitā, do not have their minds sink into it.
World-Honored One, because all dharmas neither arise nor cease, the Great Bodhisattvas, regarding the profound Prajñāpāramitā, do not have their minds sink into it.
World-Honored One, because of such causes and conditions, the Great Bodhisattvas, regarding the profound Prajñāpāramitā, do not have their minds sink into it. Why?
World-Honored One, because regarding all dharmas, whether the subject that sinks, the object into which one sinks, the time of sinking, the place of sinking, or the matter by which one sinks, all cannot be apprehended, because all dharmas cannot be apprehended.
World-Honored One, if a Great Bodhisattva hears such teachings and does not allow their mind to sink, does not become alarmed, frightened, distressed, or regretful, then it should be known that this Great Bodhisattva is practicing in accordance with the profound and wondrous path of Prajñāpāramitā. Why? Because this Great Bodhisattva observes that all dharmas cannot be apprehended, and it cannot be designated that there is a subject that sinks, an object into which one sinks, a time of sinking, a place of sinking, or a matter by which one sinks. For this reason, when the Great Bodhisattvas hear such teachings, their minds do not sink, do not become alarmed, frightened, distressed, or regretful.
World-Honored One, if a Great Bodhisattva constantly practices such profound Prajñāpāramitā, then Śakra, Lord of the Devas, Brahmā Heavenly Kings, and the leaders of the various worlds will constantly pay homage and respect.”
The Buddha said to Subhūti:
“If a Great Bodhisattva constantly practices such profound Prajñāpāramitā, then not only will that Bodhisattva constantly receive respect and homage from Śakra, Lord of the Devas, Brahmā Heavenly Kings, and the lords of the various worlds, but that Great Bodhisattva will also receive constant respect and homage from the hosts of the Pure Light Heaven devas, the Universal Purity Heaven devas, the Vast Fruit Heaven devas, the Pure Abode Heaven devas, and other heavenly assemblies.
Subhūti, because that Great Bodhisattva constantly practices such profound Prajñāpāramitā, all Tathāgatas, Arhats, Perfectly Enlightened Ones in infinite, countless, boundless worlds throughout the ten directions will always protect and remember that Bodhisattva.
Subhūti, because that Great Bodhisattva constantly practices such profound Prajñāpāramitā, it causes Prajñāpāramitā to quickly become perfected, and also causes the Perfection of Meditation, the Perfection of Diligence, the Perfection of Patience, the Perfection of Pure Discipline, and the Perfection of Giving to quickly become perfected.
Subhūti, because that Great Bodhisattva constantly practices such profound Prajñāpāramitā, it causes the emptiness of the internal to quickly become perfected, and also causes the emptiness of the external, the emptiness of both internal and external, the emptiness of emptiness, the great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the ultimate, the emptiness without boundary, the emptiness of dispersion, the emptiness of non-transformation, the emptiness of inherent nature, the emptiness of own characteristics, the emptiness of shared characteristics, the emptiness of all dharmas, the emptiness of what cannot be apprehended, the emptiness of non-nature, the emptiness of self-nature, and the emptiness of the self-nature of emptiness to quickly become perfected.
Subhūti, because that Great Bodhisattva constantly practices such profound Prajñāpāramitā, it causes suchness to quickly become perfected, and also causes the Dharma Realm, the nature of Dharma, the nature of non-falsity, the nature of non-transformation, the nature of equality, the nature of freedom from arising, the definite nature of Dharma, the abiding nature of Dharma, ultimate reality, the realm of space, and the inconceivable realm to quickly become perfected.
Subhūti, because that Great Bodhisattva constantly practices such profound Prajñāpāramitā, it causes the Noble Truth of Suffering to quickly become perfected, and also causes the Noble Truths of Origin, Cessation, and Path to quickly become perfected.
Subhūti, because that Great Bodhisattva constantly practices such profound Prajñāpāramitā, it causes the four Meditations to quickly become perfected, and also causes the four Immeasurables and the four Formless Concentrations to quickly become perfected.
Subhūti, because that Great Bodhisattva constantly practices such profound Prajñāpāramitā, it causes the eight Liberations to quickly become perfected, and also causes the eight Stages of Mastery, the nine successive concentrations, and the ten Universal Bases to quickly become perfected.
Subhūti, because that Great Bodhisattva constantly practices such profound Prajñāpāramitā, it causes the four Foundations of Mindfulness to quickly become perfected, and also causes the four Right Efforts, the four Bases of Spiritual Power, the five Faculties, the five Powers, the seven Factors of Enlightenment, and the eightfold Noble Path to quickly become perfected.
Subhūti, because that Great Bodhisattva constantly practices such profound Prajñāpāramitā, it causes the liberation door of Emptiness to quickly become perfected, and also causes the liberation doors of Signlessness and Wishlessness to quickly become perfected.
Subhūti, because that Great Bodhisattva constantly practices such profound Prajñāpāramitā, it causes the First Stage of Joy to quickly become perfected, and also causes the Stage of Freedom from Defilement, the Stage of Radiance, the Stage of Burning Wisdom, the Stage Difficult to Conquer, the Stage Manifesting Before Oneself, the Stage Far-Going, the Stage Unmoving, the Stage of Excellent Wisdom, and the Stage of Dharma Cloud to quickly become perfected.
Subhūti, because that Great Bodhisattva constantly practices such profound Prajñāpāramitā, it causes the five kinds of eyes to quickly become perfected, and also causes the six supernatural powers to quickly become perfected.
Subhūti, because that Great Bodhisattva constantly practices such profound Prajñāpāramitā, it causes the ten powers of the Buddha to quickly become perfected, and also causes the four fearlessnesses, the four kinds of unobstructed understanding, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of the Buddha to quickly become perfected.
Subhūti, because that Great Bodhisattva constantly practices such profound Prajñāpāramitā, it causes the Dharma of not forgetting to quickly become perfected, and also causes the nature of always relinquishing to quickly become perfected.
Subhūti, because that Great Bodhisattva constantly practices such profound Prajñāpāramitā, it causes the wisdom of all aspects to quickly become perfected, and also causes the wisdom of the path-aspects and the wisdom of all characteristics to quickly become perfected.
Subhūti, because that Great Bodhisattva constantly practices such profound Prajñāpāramitā, it causes all dhāraṇī gateways to quickly become perfected, and also causes all samādhi gateways to quickly become perfected.
Subhūti, because that Great Bodhisattva constantly practices such profound Prajñāpāramitā, it causes all practices of the Great Bodhisattva to quickly become perfected.
Subhūti, because that Great Bodhisattva constantly practices such profound Prajñāpāramitā, it causes the supreme unsurpassed Enlightenment of all Buddhas to quickly become perfected.
Subhūti, because that Great Bodhisattva constantly practices such profound Prajñāpāramitā, it causes the wisdom of omniscience to quickly become perfected.
Furthermore, Subhūti, if a Great Bodhisattva practices such profound Prajñāpāramitā, they will constantly receive the protection and remembrance of the Buddhas and quickly perfect all merits and virtues. It should be known that this Great Bodhisattva practices what is practiced by the Buddhas and will quickly realize the supreme unsurpassed Enlightenment.
Subhūti, it should be known that this Great Bodhisattva has a mind that is firm and steadfast. Even if all sentient beings throughout the ten directions, as numerous as the sands of the Ganges River, were transformed into evil demons, and each of those evil demons again transformed into a number of evil demons equal to the previous amount; even if those evil demons all possessed immeasurable and boundless powers, such evil demons still could not obstruct this Great Bodhisattva from practicing profound Prajñāpāramitā, nor prevent this Bodhisattva from attaining the object sought: the supreme unsurpassed Enlightenment.
Furthermore, Subhūti, if a Great Bodhisattva accomplishes two dharmas, then all evil demons cannot obstruct or destroy them, causing the Great Bodhisattva to be unable to practice profound Prajñāpāramitā, nor cause the Great Bodhisattva to fail to attain the object sought: the supreme unsurpassed Enlightenment. What are these two dharmas? One is contemplating that all dharmas are ultimately empty; the second is not abandoning all sentient beings.
Furthermore, Subhūti, if a Great Bodhisattva accomplishes two dharmas, then all evil demons cannot obstruct or destroy them, causing the Great Bodhisattva to be unable to practice profound Prajñāpāramitā, nor cause the Great Bodhisattva to fail to attain the object sought: the supreme unsurpassed Enlightenment. What are these two dharmas? One is being able to practice exactly according to one’s words; the second is constantly receiving the protection and remembrance of the Buddhas.
Furthermore, Subhūti, if a Great Bodhisattva constantly practices such profound Prajñāpāramitā, the heavenly beings will constantly come to pay homage, draw near, make offerings, inquire, and encourage them, saying:
‘Good son, if you wish to quickly attain what you seek, the supreme unsurpassed Enlightenment, you should diligently abide in the Dharma doors of Emptiness, Signlessness, and Wishlessness. Why? Good son, if you diligently abide in the Dharma doors of Emptiness, Signlessness, and Wishlessness, then the Great Bodhisattva will become a refuge for those without refuge; a place of return for those without a place of return; a rescuer for those without anyone to save them; a direction for those without a destination; a place of shelter for those without a place to entrust themselves; a home for those without a dwelling; a light for those enveloped in darkness; and ears and eyes for those who are blind and deaf.
Why? Good son, because abiding in the Dharma doors of Emptiness, Signlessness, and Wishlessness in this way is precisely abiding in the profound Prajñāpāramitā. If one constantly abides in the profound Prajñāpāramitā, one will quickly attain what one seeks: the supreme unsurpassed Enlightenment.’
Furthermore, Subhūti, if a Great Bodhisattva constantly abides in such profound Prajñāpāramitā, then all present Buddhas in the immeasurable, countless, boundless worlds throughout the ten directions, before the great assemblies, will naturally rejoice and praise the name, lineage, and all the merits of that Great Bodhisattva. This is the supreme merit of abiding in profound Prajñāpāramitā.
Subhūti, you should know that just as I today, for the assembly, expound profound Prajñāpāramitā, before the great assembly, naturally rejoice and praise the names, lineages, and merits of such Great Bodhisattvas as the Great Bodhisattva Jeweled Banner, the Great Bodhisattva Śikhin… and the Great Bodhisattvas who are currently practicing pure conduct in the world of the Buddha Akṣobhya, abiding in profound Prajñāpāramitā—this is the supreme merit of abiding in profound Prajñāpāramitā. At present, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones in immeasurable, countless, boundless worlds in the eastern direction, for their assemblies, expound profound Prajñāpāramitā. There also are Great Bodhisattvas practicing pure conduct, never separated from Prajñāpāramitā. Those Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, before the assemblies, naturally rejoice and praise the names, lineages, and merits of those Great Bodhisattvas. This is the supreme merit of not being separated from profound Prajñāpāramitā. The same is true in the southern, western, northern directions, the four intermediate directions, above, and below.
Subhūti, you should know that there are Great Bodhisattvas who, from the time they first arouse the aspiration to practice Prajñāpāramitā, gradually perfect the path of Great Bodhi until they attain the wisdom of omniscience. They too are praised by present Buddhas in immeasurable, countless, boundless worlds throughout the ten directions, who expound the true Dharma, before the great assemblies naturally rejoice and praise the names, lineages, and merits of those Great Bodhisattvas. This is the supreme merit of practicing profound Prajñāpāramitā. Why, Subhūti? Because those Great Bodhisattvas constantly accomplish what is difficult to accomplish, never cutting off the lineage of the Buddha, and bring peace, benefit, and happiness to all sentient beings.
At that time, Venerable Subhūti said to the Buddha:
“World-Honored One, those Great Bodhisattvas who, because of the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones expounding the true Dharma, are naturally rejoiced before the assemblies and have their names, lineages, and merits praised—are they at the irreversible stage or are they not?”
The Buddha said to Subhūti:
“There are Great Bodhisattvas at the irreversible stage who correctly practice the profound path of Prajñāpāramitā. Because of the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones expounding the true Dharma, their names, lineages, and merits are naturally praised before the assemblies. There are also Great Bodhisattvas who have not yet received prediction of Buddhahood, but who practice Prajñāpāramitā; because of the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones expounding the true Dharma, their names, lineages, and merits are naturally praised before the assemblies.
Venerable Subhūti again said to the Buddha:
“Who are these Bodhisattvas being spoken of?”
The Buddha taught:
“Subhūti, there are Great Bodhisattvas who, while practicing as Bodhisattvas, follow the conduct and teachings of Buddha Akṣobhya, and have already abided at the irreversible stage. These are Great Bodhisattvas whose names, lineages, and merits are naturally praised before the assemblies because of the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones expounding the true Dharma.
There are also Great Bodhisattvas who learn according to the conduct and teachings of Great Bodhisattva Jeweled Banner, Great Bodhisattva Śikhin, and others. Although they have not yet received prediction of Buddhahood, they practice Prajñāpāramitā, and their names, lineages, and merits are also naturally praised before the assemblies because of the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones expounding the true Dharma.
Furthermore, Subhūti, there are Great Bodhisattvas who correctly practice the profound path of Prajñāpāramitā, who wholeheartedly believe, understand, and realize the unborn nature of all phenomena, yet have not attained the patience with regard to the non-arising of phenomena. Regarding profound Prajñāpāramitā, they wholeheartedly believe, understand, and realize it, yet have not attained the patience with regard to the non-arising of phenomena. Regarding the ultimate emptiness of all phenomena, they wholeheartedly believe, understand, and realize it, yet have not attained the patience with regard to the non-arising of phenomena. Regarding the tranquil nature of all phenomena, they wholeheartedly believe, understand, and realize it, yet have not attained the patience with regard to the non-arising of phenomena. Regarding the detached nature of all phenomena, they wholeheartedly believe, understand, and realize it, yet have not attained the patience with regard to the non-arising of phenomena. Regarding the nature of non-possession of all phenomena, they wholeheartedly believe, understand, and realize it, yet have not attained the patience with regard to the non-arising of phenomena. Regarding the non-self-mastery nature of all phenomena, they wholeheartedly believe, understand, and realize it, yet have not attained the patience with regard to the non-arising of phenomena. Regarding the non-substantial nature of all phenomena, they wholeheartedly believe, understand, and realize it, yet have not attained the patience with regard to the non-arising of phenomena.
Subhūti, such Great Bodhisattvas have their names, lineages, and merits naturally praised before the assemblies because of the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones expounding the true Dharma.
Subhūti, if a Great Bodhisattva has his name, lineage, and merits naturally praised before the assemblies because of the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones expounding the Dharma, then that Great Bodhisattva will transcend the stages of Śrāvakas and Pratyekabuddhas and will certainly attain the supreme enlightenment.
Subhūti, if a Great Bodhisattva correctly practices the profound path of Prajñāpāramitā, and because of the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones expounding the true Dharma, his name, lineage, and merits are naturally praised before the assemblies, then that Great Bodhisattva will certainly abide at the irreversible stage. Having abided at that stage, he will surely attain the wisdom of omniscience.
Furthermore, Subhūti, if a Great Bodhisattva hears such teachings of profound Prajñāpāramitā, without doubt or confusion, and only thinks: “Profound Prajñāpāramitā, as taught by the Buddha, has a clear meaning and is entirely free from distortion,” then because of profound Prajñāpāramitā, that Great Bodhisattva will gradually, in the world of Buddha Akṣobhya and in the realms of Great Bodhisattvas, extensively hear Prajñāpāramitā and wholeheartedly believe, understand, and realize its wondrous meaning. Having believed and understood it, he will abide at the irreversible stage; having abided there, he will certainly attain the wisdom of omniscience.
Subhūti, if a Great Bodhisattva merely hears such profound Prajñāpāramitā and does not give rise to slanderous thoughts, he will still attain many supreme roots of goodness. How much more so if he can believe, understand, uphold, read, recite, rely upon the wondrous principle of suchness to maintain mindfulness, contemplate, and abide in suchness, diligently cultivate and study—then those Bodhisattvas will quickly abide at the irreversible stage and swiftly attain the supreme enlightenment.
At that time, Venerable Subhūti said to the Buddha:
“World-Honored One, the true nature of all phenomena cannot be grasped. How then can a Great Bodhisattva abide in suchness, diligently cultivate and study, and quickly abide at the irreversible stage and swiftly attain the supreme enlightenment?”
The Buddha taught:
“Subhūti, just as the Buddha’s path of conduct, abiding in suchness and cultivating the practices of a Great Bodhisattva, quickly abides at the irreversible stage and swiftly attains the supreme enlightenment, then teaches the true Dharma to sentient beings, so too are the Great Bodhisattvas. Abiding in suchness and cultivating the practices of Great Bodhisattvas, they will quickly abide at the irreversible stage and swiftly attain the supreme enlightenment.
Venerable Subhūti again said to the Buddha:
“World-Honored One, the conduct of the Tathāgata is completely without possession; suchness is originally free from all phenomena and cannot be grasped. Then who abides in suchness, cultivates the Bodhisattva practices, quickly abides at the irreversible stage, swiftly attains the supreme enlightenment, and teaches the true Dharma to sentient beings?
“World-Honored One, suchness itself cannot be grasped, how much less can one abide in suchness, cultivate Bodhisattva practices, quickly abide at the irreversible stage, swiftly attain the supreme enlightenment, and teach the true Dharma to sentient beings? If this truly existed, it would be unacceptable.”
The Buddha said:
“Subhūti, it is so, it is so, just as you have said! The conduct of the Tathāgata is completely without possession; suchness is originally free from all phenomena and cannot be grasped. Then who abides in suchness, cultivates Bodhisattva practices, quickly abides at the irreversible stage, swiftly attains the supreme enlightenment, and teaches the true Dharma to sentient beings!
Subhūti, even suchness cannot be grasped, how much less can one abide in suchness, cultivate Bodhisattva practices, quickly abide at the irreversible stage, swiftly attain the supreme enlightenment, and teach the true Dharma to sentient beings? If this truly existed, it could not occur. Why, Subhūti? Because whether the Tathāgata appears in the world or remains in the world, all phenomena remain thus, never apart from suchness, the Dharma realm, the nature of Dharma, the nature of non-deception, the nature of non-transformation, the nature of equality, the nature of non-arising, the fixed Dharma, the abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm.
Subhūti, there is absolutely no one who abides in suchness, cultivates Bodhisattva practices, quickly abides at the irreversible stage, swiftly attains the supreme enlightenment, and teaches the true Dharma to sentient beings. Why, Subhūti? Because the suchness of all phenomena is unborn and undying, and does not abide in any small portion elsewhere that can be grasped.
Subhūti, if phenomena are unborn and undying, and do not abide in any small portion elsewhere that can be grasped, then who can abide within them, cultivate the practices of Great Bodhisattvas, quickly abide at the irreversible stage, swiftly attain the supreme enlightenment, and teach the true Dharma to sentient beings? If this truly existed, it could never occur.”
At that time, Śakra, Lord of the Devas, said to the Buddha:
“World-Honored One, such Prajñāpāramitā is profound and wondrous, extremely difficult to comprehend. The Great Bodhisattvas who correctly practice the profound path of Prajñāpāramitā, although they understand that all phenomena cannot be grasped, yet aspire to attain supreme enlightenment—this is exceedingly difficult. Why, World-Honored One? Because there is certainly no one who abides in suchness, cultivates the practices of Great Bodhisattvas, quickly abides at the irreversible stage, swiftly attains the supreme enlightenment, and teaches the true Dharma to sentient beings. Great Bodhisattvas who practice profound Prajñāpāramitā contemplate that all phenomena are completely without possession; regarding the profound Dharma nature, their minds do not sink, do not fear, are not frightened, do not doubt, and are not obstructed. Such things are truly rare.”
At this time, Venerable Subhūti said to Śakra, Lord of the Devas:
“Kaśika, as you have said, Great Bodhisattvas who correctly practice the profound path of Prajñāpāramitā contemplate that all phenomena are completely without possession, and regarding the profound Dharma nature, their minds do not sink, do not fear, are not frightened, do not doubt, and are not obstructed—such things are indeed very rare.”
O Kāśika, the Great Bodhisattvas who practice properly along the profound path of Prajñāpāramitā contemplate that all phenomena are empty: they contemplate that all phenomena possessing form are empty, and phenomena without form are also empty; they contemplate that all phenomena with perception are empty, and phenomena without perception are also empty; they contemplate that all phenomena with opposition are empty, and phenomena without opposition are also empty; they contemplate that all phenomena with outflows are empty, and phenomena without outflows are also empty; they contemplate that all conditioned phenomena are empty, and unconditioned phenomena are also empty; they contemplate that all worldly phenomena are empty, and supramundane phenomena are also empty; they contemplate that all tranquil phenomena are empty, and non-tranquil phenomena are also empty; they contemplate that all detached phenomena are empty, and non-detached phenomena are also empty; they contemplate that all past phenomena are empty, and future and present phenomena are also empty; they contemplate that all wholesome phenomena are empty, and unwholesome and indeterminate phenomena are also empty; they contemplate that all phenomena in the Desire Realm are empty, and phenomena in the Form Realm and Formless Realm are also empty; they contemplate that all phenomena of trainees are empty, and phenomena of non-trainees, neither trainees nor non-trainees, are also empty; they contemplate that all phenomena subject to the cutting off through views are empty, and phenomena subject to the cutting off through cultivation and phenomena not subject to cutting off are also empty; they contemplate that all phenomena of existence are empty, and phenomena of non-existence, neither existence nor non-existence, are also empty.
O Kāśika, the Great Bodhisattvas who practice properly along the profound path of Prajñāpāramitā contemplate all phenomena as empty in this way. Within those phenomena, there is nothing to possess. Therefore, who is submerged, who is attached, who is afraid, who is frightened, who is doubtful, who is hindered? Therefore, O Kāśika, for the Great Bodhisattvas who practice properly along the profound path of Prajñāpāramitā, with regard to the profound nature of phenomena, that their minds are not submerged, not attached, not afraid, not frightened, without doubt, and without hindrance is only natural.
At that time, Śakra, Lord of the Devas, said to Subhūti:
As the Venerable One has said, all things rely upon emptiness; therefore, the expression of this teaching is always without obstruction. It is like shooting an arrow into the sky: whether near or far, it encounters no obstruction. What the Venerable One has said is likewise.
**Chapter 58: ENTRUSTMENT (1)**
At that time, Śakra, Lord of the Devas, addressed the Buddha:
World-Honored One, what I have said in this way, praising and acknowledging, is in accordance with the Dharma words and Vinaya words of the Tathāgata, the Worthy One, the Fully and Perfectly Awakened One. Regarding the Dharma and what accords with the Dharma, is such acknowledgment in harmony?
The Buddha said:
O Kāśika, your speaking in this way, praising and acknowledging, accords with the Dharma words and Vinaya words of the Tathāgata, the Worthy One, the Fully and Perfectly Awakened One. Regarding the Dharma and what accords with the Dharma, such acknowledgment is completely in harmony.
Indra Śakra again said to the Buddha:
“World-Honored One, it is truly rare and wondrous! All the things that Venerable Subhūti has spoken of are based upon the Dharma gates of Emptiness, Signlessness, and Wishlessness. All the things that Venerable Subhūti has set forth are based upon the four Foundations of Mindfulness, the four Right Efforts, the four Bases of Spiritual Power, the five Faculties, the five Powers, the seven Factors of Enlightenment, and the eightfold Noble Path. All the things that Venerable Subhūti has set forth are based upon the four Meditative Absorptions, the four Immeasurables, and the four Formless Concentrations. All the things that Venerable Subhūti has set forth are based upon the eight Liberations, the eight Stages of Mastery, the nine Sequential Meditations, and the ten Universal Bases. All the things that Venerable Subhūti has set forth are based upon Giving, Pure Discipline, Patience, Diligence, Meditative Concentration, and Prajñāpāramitā.
All the things that Venerable Subhūti has set forth are based upon inner emptiness, outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, supreme-meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, emptiness without boundaries, dispersed emptiness, unchanging emptiness, original-nature emptiness, self-characteristic emptiness, common-characteristic emptiness, emptiness of all phenomena, emptiness of that which cannot be apprehended, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of emptiness.
All the things that Venerable Subhūti has set forth are based upon suchness, the Dharma realm, the nature of Dharma, the nature of non-delusion, the nature of non-change, the nature of equality, the nature of being free from arising, the established Dharma, the abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm.
All the things that Venerable Subhūti has set forth are based upon the Noble Truths of suffering, origin, cessation, and the path. All the things that Venerable Subhūti has set forth are based upon the five kinds of eyes and the six supernormal powers. All the things that Venerable Subhūti has set forth are based upon all dhāraṇī Dharma gates and all samādhi Dharma gates. All the things that Venerable Subhūti has set forth are based upon the Buddha’s ten powers, the four kinds of fearlessness, the four kinds of unobstructed understanding, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha.
All the things that Venerable Subhūti has set forth are based upon the Dharma of never forgetting and the nature of constant equanimity. All the things that Venerable Subhūti has set forth are based upon all-knowledge, knowledge of the path-aspects, and knowledge of all aspects. All the things that Venerable Subhūti has set forth are based upon all the practices of great Bodhisattvas. All the things that Venerable Subhūti has cited are based upon the supreme unsurpassed awakening of all Buddhas.”
At that time, the Buddha said to Indra Śakra:
“O Kāśika, Elder Subhūti, because he abides in the Dharma of emptiness, contemplates that even the perfection of giving cannot be apprehended, much less that there is someone who practices the perfection of giving. He contemplates that the perfections of pure discipline, patience, diligence, meditative concentration, and Prajñāpāramitā cannot be apprehended, much less that there is someone who practices the perfections of pure discipline, patience, diligence, meditative concentration, and Prajñāpāramitā.
Elder Subhūti, because he abides in the Dharma of emptiness, contemplates that even the four Foundations of Mindfulness cannot be apprehended, much less that there is someone who cultivates the four Foundations of Mindfulness. He contemplates that the four Right Efforts, the four Bases of Spiritual Power, the five Faculties, the five Powers, the seven Factors of Enlightenment, and the eightfold Noble Path cannot be apprehended, much less that there is someone who practices the four Right Efforts up to the eightfold Noble Path.
Elder Subhūti, because he abides in the Dharma of emptiness, contemplates that even the four Meditative Absorptions cannot be apprehended, much less that there is someone who cultivates the four Meditative Absorptions. He contemplates that the four Immeasurables and the four Formless Concentrations cannot be apprehended, much less that there is someone who cultivates the four Immeasurables and the four Formless Concentrations.
Elder Subhūti, because he abides in the Dharma of emptiness, contemplates that even the eight Liberations cannot be apprehended, much less that there is someone who cultivates the eight Liberations. He contemplates that the eight Stages of Mastery, the nine Sequential Meditations, and the ten Universal Bases cannot be apprehended, much less that there is someone who cultivates the eight Stages of Mastery, the nine Sequential Meditations, and the ten Universal Bases.
Elder Subhūti, because he abides in the Dharma of emptiness, contemplates that even inner emptiness cannot be apprehended, much less that there is someone who realizes inner emptiness. He contemplates that outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, supreme-meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, emptiness without boundaries, dispersed emptiness, unchanging emptiness, original-nature emptiness, self-characteristic emptiness, common-characteristic emptiness, emptiness of all phenomena, emptiness of that which cannot be apprehended, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of emptiness cannot be apprehended, much less that there is someone who realizes outer emptiness up to the emptiness of the self-nature of emptiness.
Elder Subhūti, because he abides in the Dharma of emptiness, contemplates that even suchness cannot be apprehended, much less that there is someone who realizes suchness. He contemplates that the Dharma realm, the nature of Dharma, the nature of non-delusion, the nature of non-change, the nature of equality, the nature of being free from arising, the established Dharma, the abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm cannot be apprehended, much less that there is someone who realizes the Dharma realm up to the inconceivable realm.
Elder Subhūti, because he abides in the Dharma of emptiness, contemplates that even the Noble Truth of suffering cannot be apprehended, much less that there is someone who realizes the Noble Truth of suffering. He contemplates that the Noble Truths of origin, cessation, and path cannot be apprehended, much less that there is someone who realizes the Noble Truths of origin, cessation, and path.
Elder Subhūti, because he abides in the Dharma of emptiness, contemplates that even the liberation Dharma gate of Emptiness cannot be apprehended, much less that there is someone who cultivates the liberation Dharma gate of Emptiness. He contemplates that the liberation Dharma gates of Signlessness and Wishlessness cannot be apprehended, much less that there is someone who cultivates the liberation Dharma gates of Signlessness and Wishlessness.
Elder Subhūti, because he abides in the Dharma of emptiness, contemplates that even the five kinds of eyes cannot be apprehended, much less that there is someone who cultivates the five kinds of eyes. He contemplates that the six supernormal powers cannot be apprehended, much less that there is someone who cultivates the six supernormal powers.
Elder Subhūti, because he abides in the Dharma of emptiness, contemplates that even all dhāraṇī Dharma gates cannot be apprehended, much less that there is someone who cultivates all dhāraṇī Dharma gates. He contemplates that all samādhi Dharma gates cannot be apprehended, much less that there is someone who cultivates all samādhi Dharma gates.
Elder Subhūti, because he abides in the Dharma of emptiness, contemplates that even the Buddha’s ten powers cannot be apprehended, much less that there is someone who cultivates the Buddha’s ten powers. He contemplates that the four kinds of fearlessness, the four kinds of unobstructed understanding, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha cannot be apprehended, much less that there is someone who cultivates the four kinds of fearlessness up to the eighteen unique qualities of a Buddha.
Elder Subhūti, because he abides in the Dharma of emptiness, contemplates that even the Dharma of never forgetting cannot be apprehended, much less that there is someone who cultivates the Dharma of never forgetting. He contemplates that the nature of constant equanimity cannot be apprehended, much less that there is someone who cultivates the nature of constant equanimity.
Elder Subhūti, because he abides in the Dharma of emptiness, contemplates that even all-knowledge cannot be apprehended, much less that there is someone who cultivates all-knowledge. He contemplates that knowledge of the path-aspects and knowledge of all aspects cannot be apprehended, much less that there is someone who cultivates knowledge of the path-aspects and knowledge of all aspects.
Elder Subhūti, because he abides in the Dharma of emptiness, contemplates that even all the practices of great Bodhisattvas cannot be apprehended, much less that there is someone who cultivates all the practices of great Bodhisattvas.
Elder Subhūti, because he abides in the Dharma of emptiness, contemplates that even the supreme unsurpassed awakening of all Buddhas cannot be apprehended, much less that there is someone who realizes the supreme unsurpassed awakening of all Buddhas. Elder Subhūti, because he abides in the Dharma of emptiness, contemplates that even the Tathāgatas cannot be apprehended, much less that there is someone who turns the Dharma wheel.
Elder Subhūti, because he abides in the Dharma of emptiness, contemplates that even the unborn and undying Dharma cannot be apprehended, much less that there is someone who realizes the unborn and undying Dharma.
Elder Subhūti, because he abides in the Dharma of emptiness, contemplates that even the thirty-two marks of excellence and the eighty minor characteristics cannot be apprehended, much less that there is someone whose body possesses all these marks of excellence. Why?
O Kāśika, it is because Elder Subhūti, with regard to all phenomena, abides in the modes of dwelling that are distant from attachment, peaceful, without anything to be attained, empty, signless, and wishless.
O Kāśika, it is because Elder Subhūti, with regard to all phenomena, abides in such immeasurable and supreme forms of dwelling.
O Kāśika, compared with the supreme abiding in Prajñāpāramitā where the assembly of great Bodhisattvas abides, Subhūti’s abiding does not amount to even one hundredth part, one thousandth part, one hundred-thousandth part, one billionth part, one hundred-billionth part, one thousand-billionth part, one hundred-thousand-billionth part, one trillionth part, one hundred-trillionth part, one thousand-trillionth part, one hundred-thousand-trillionth part, and so forth; it does not even amount to a fraction that can be calculated, counted, computed, compared, or expressed by the ultimate number. Why?
O Kāśika, because apart from the abiding of the Tathāgata, among the abidings of the Śrāvakas, Pratyekabuddhas, and others, the abiding in Prajñāpāramitā is supreme, exceedingly great, honorable, wondrous, and unsurpassed.
Therefore, O Kāśika, if a great Bodhisattva wishes to rise above all sentient beings, he should abide in the supreme abiding of Prajñāpāramitā. Why?
O Kāśika, because great Bodhisattvas abiding in Prajñāpāramitā have the supreme way of abiding, surpassing the Śrāvakas and Pratyekabuddhas, entering the right nature of separation from arising of Bodhisattvas. They can swiftly complete all Buddha qualities, cut off the continuous stream of afflictive habitual tendencies, quickly attain the supreme unsurpassed awakening, and be called Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, fully accomplishing the wisdom of omniscience.”
At that time, in the assembly there were immeasurable and countless gods of the Heaven of the Thirty-Three. They were exceedingly joyful and delighted, dancing in ecstasy, and all scattered wonderful fragrant heavenly flowers as an offering to the Tathāgata and the community of Bhikṣus.
At that time, among the assembly there were six thousand Bhikṣus who rose from their seats, uncovered their left shoulders, knelt with their right knees touching the ground, and with palms joined faced the Buddha. Through the spiritual power of the Buddha, wondrous fragrant flowers naturally appeared filling the hands of those Bhikṣus. The Bhikṣus regarded this as something never before experienced and became immensely joyful. They all used these flowers to scatter and make offerings to the Tathāgata, Worthy One, Perfectly Enlightened One. Afterward, they all made the vow:
“May we, through the wondrous power of these supreme roots of virtue, always abide in the supreme abiding of the profound Prajñāpāramitā, which Śrāvakas and Pratyekabuddhas cannot abide in, and may we swiftly advance toward the supreme unsurpassed awakening, surpassing the Śrāvakas and Pratyekabuddhas.”
At that time, the World-Honored One, knowing the exceedingly pure thoughts of those Bhikṣus, immediately smiled.
As usual, when the Buddha smiled, all kinds of rays of light of many colors emanated from his golden mouth, such as blue, yellow, red, white, pink, purple, and so on. They shone throughout all the Buddha worlds in this great trichiliocosm, then returned and circled around the Buddha’s body three times, after which they entered the crown of his head.
The venerable Ānanda immediately rose from his seat, joined his palms, paid homage to the Buddha, and said:
“World-Honored One, for what cause and condition do You smile? When Buddhas smile, it is never without a reason. I respectfully request that the Tathāgata, out of compassion, clearly reveal it.”
The Buddha said to Ānanda:
“These six thousand Bhikṣus who have made superior vows will, in the future Age of Constellation Metaphor, attain the supreme enlightenment. They will all share the same name: Flower-Scattering Tathāgata, Arhat, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed Worthy Person, Tamer and Trainer, Teacher of Gods and Humans, Buddha, Blessed One. The disciples of these Bhikṣus, their Buddha lands, and the lifespans of all the Tathāgatas, Arhats, Perfectly Enlightened Ones will all be the same, each having a lifespan of one thousand years. After these Tathāgatas, Arhats, Perfectly Enlightened Ones are born, leave home, and attain enlightenment, wherever they turn the Dharma wheel and transform beings, whether day or night, they will constantly be showered with wondrous fragrant flowers of five colors. Because of this cause and condition, I smiled.
Ānanda, you should know that if a Great Bodhisattva wishes to abide in the supreme abode of practice, he should study the Prajñāpāramitā.
Ānanda, you should know that if a Great Bodhisattva wishes to abide in the abode of the Tathāgata, he should study the Prajñāpāramitā.
Ānanda, you should know that if any virtuous man or virtuous woman diligently cultivates and studies this profound Prajñāpāramitā, that virtuous man or woman, in a previous life, either passed away from the human realm and was reborn here, or passed away from the Tuṣita Heaven and was born in the human realm. In their previous life, whether in the human realm or the heavenly realm, because they had extensively heard the profound Prajñāpāramitā, in this life they are able to diligently cultivate and study the profound Prajñāpāramitā.
Ānanda, you should know that when the Tathāgata sees someone in the present who diligently cultivates and studies the profound Prajñāpāramitā and no longer concerns themselves with anything else, that person is certainly a Great Bodhisattva.
Furthermore, Ānanda, if any virtuous man or virtuous woman, regarding this profound Prajñāpāramitā, constantly delights in listening, receiving and retaining it, reciting it, fully understanding it, contemplating it correctly according to reality, and, for virtuous men and women abiding in the Bodhisattva vehicle, proclaiming, revealing, teaching, and transmitting it, you should know that this person is a Great Bodhisattva. In past lives, this person once listened from Tathāgatas, Arhats, Perfectly Enlightened Ones to teachings on this profound Prajñāpāramitā; after hearing it, they delighted in it, received and retained it, recited it, fully understood it, contemplated it correctly according to reality, and because they widely explained it to others, in this life they are able to accomplish these things.
Ānanda, you should know that such a virtuous man or virtuous woman has, in the realms of countless Buddhas of the past, cultivated many wholesome roots; therefore, in this life they are able to accomplish these things.
Ānanda, you should know that such a virtuous man or virtuous woman should think in this way: ‘Previously, I did not hear teachings on this profound Prajñāpāramitā from Śrāvakas or Pratyekabuddhas; I must certainly have heard this profound Prajñāpāramitā from Tathāgatas, Arhats, Perfectly Enlightened Ones. Previously, I did not cultivate wholesome roots with Śrāvakas or Pratyekabuddhas; I must certainly have cultivated wholesome roots with Tathāgatas, Arhats, Perfectly Enlightened Ones. Due to these causes and conditions, now I am able to hear this profound Prajñāpāramitā, delight in receiving and retaining it, reciting it, fully understanding it, contemplating it correctly according to reality, and widely explaining it to others without ever becoming weary or discouraged.’
Ānanda, you should know that if any virtuous man or virtuous woman, regarding such profound Prajñāpāramitā, constantly delights in listening, receiving and retaining it, reciting it, completely understanding its profound meanings, teachings, and wondrous principles, and practicing accordingly, then that virtuous man or virtuous woman, in the present life, will certainly see us Tathāgatas, Arhats, Perfectly Enlightened Ones.
Ānanda, you should know that if any virtuous man or virtuous woman, upon hearing teachings of such profound Prajñāpāramitā, wholeheartedly believes, receives and retains it, without the slightest slander, without obstructing or destroying it, then that virtuous man or virtuous woman has previously made offerings to countless Buddhas, cultivated many wholesome roots in the presence of Buddhas, and has also received the companionship and support of countless spiritual friends.
Ānanda, you should know that if any virtuous man or virtuous woman constantly cultivates wholesome roots in the supreme field of merit of Tathāgatas, Arhats, Perfectly Enlightened Ones, then although they will certainly attain either the fruit of a Śrāvaka, a Pratyekabuddha, or the fruit of a Tathāgata, if they wish to attain supreme enlightenment, they must, regarding such profound Prajñāpāramitā, skillfully comprehend and fully understand it, cultivate the perfection of generosity, cultivate the perfection of pure morality, patience, diligence, meditative concentration, and wisdom; abide in emptiness within, abide in emptiness outside, emptiness of both within and outside, emptiness of emptiness, great emptiness, emptiness of ultimate truth, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, ultimate emptiness, emptiness without boundaries, emptiness without dispersion, emptiness without alteration, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness in all phenomena, emptiness that cannot be grasped, emptiness of non-existence, emptiness of self-nature, emptiness of the self-nature of emptiness; abide in suchness, abide in the Dharma realm, Dharma nature, the nature of non-falsity, the nature of non-change, the nature of equality, the nature free from arising, the determined Dharma, the abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm; abide in the noble truth of suffering, abide in the noble truths of origination, cessation, and the path; cultivate the four applications of mindfulness, cultivate the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path; cultivate the four meditative absorptions, cultivate the four immeasurables, the four formless concentrations; cultivate the eight liberations, the eight bases of mastery, the nine successive concentrations, and the ten universal bases; cultivate the liberation door of emptiness, cultivate the liberation doors of signlessness and wishlessness; cultivate the five kinds of eyes, cultivate the six supernatural powers; cultivate the ten powers of the Buddha, cultivate the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of the Buddha; cultivate the non-forgetting Dharma, cultivate the nature of constant equanimity; cultivate all dhāraṇī methods, cultivate all samādhi methods; cultivate omniscient wisdom, cultivate path-aspect wisdom, cultivate all-aspect wisdom, causing all of them to become completely perfected.
Ānanda, you should know that if a Great Bodhisattva, regarding such profound Prajñāpāramitā, constantly skillfully comprehends and fully understands it, cultivates the perfection of generosity, the perfection of pure morality, patience, diligence, meditative concentration, and wisdom; abides in emptiness within, emptiness outside, emptiness of both within and outside, emptiness of emptiness, great emptiness, emptiness of ultimate truth, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, ultimate emptiness, emptiness without boundaries, emptiness without dispersion, emptiness without alteration, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness in all phenomena, emptiness that cannot be grasped, emptiness of non-existence, emptiness of self-nature, emptiness of the self-nature of emptiness; abides in suchness, the Dharma realm, Dharma nature, the nature of non-falsity, the nature of non-change, the nature of equality, the nature free from arising, the determined Dharma, the abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm; abides in the noble truth of suffering and the noble truths of origination, cessation, and the path; cultivates the four applications of mindfulness, the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, the eightfold noble path; cultivates the four meditative absorptions, the four immeasurables, the four formless concentrations; cultivates the eight liberations, eight bases of mastery, nine successive concentrations, ten universal bases; cultivates the liberation doors of emptiness, signlessness, and wishlessness; cultivates the five kinds of eyes, six supernatural powers; cultivates the ten powers of the Buddha, four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, eighteen unique qualities of the Buddha; cultivates the non-forgetting Dharma, the nature of constant equanimity; cultivates all dhāraṇī methods, all samādhi methods; cultivates omniscient wisdom, path-aspect wisdom, and all-aspect wisdom, causing all of them to become completely perfected—yet that Great Bodhisattva does not attain supreme enlightenment and instead remains at the level of a Śrāvaka or Pratyekabuddha, such a thing is impossible. Therefore, a Great Bodhisattva who wishes to attain supreme enlightenment should, regarding such profound Prajñāpāramitā, skillfully comprehend and fully understand it, cultivate generosity, pure morality, patience, diligence, meditative concentration, and wisdom, up to cultivating omniscient wisdom, path-aspect wisdom, and all-aspect wisdom, causing them all to become perfected. Therefore, Ānanda, I entrust to you this most profoundly wondrous scripture, the Prajñāpāramitā. You should respectfully receive and retain it, recite it, and do not allow it to be forgotten.
Ānanda, you should know that if, regarding this exceedingly profound scripture of Prajñāpāramitā, one even skillfully receives and retains only a single sentence without forgetting it, one will obtain immeasurable merit. But if there is someone who, regarding this scripture, does not skillfully receive and retain it, even forgetting a single sentence, that person will incur extremely grave offenses equal in measure to the amount of water previously described. Therefore, Ānanda, I earnestly entrust to you this exceedingly profound scripture of Prajñāpāramitā. You should respectfully receive and retain it, recite it, fully understand it, contemplate it correctly according to reality, and widely explain, distinguish, and teach it to others, enabling those who receive and retain it to completely understand its textual meaning and wondrous principles.”