THE MAHĀPRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 347
Chapter 58: ENTRUSTMENT (2)
Ānanda, you should know that if any good man or good woman, with regard to this profound scripture that is the Prajñāpāramitā, receives and upholds it, reads and recites it, fully penetrates it, properly reflects upon it in accordance with reality, and extensively explains it to others, discriminates and expounds it, guides them and enables them to understand it easily, then that person has received and upheld the supreme enlightenment attained by all Buddhas of the past, future, and present.
Ānanda, you should know that if any good man or good woman, with regard to this profound scripture that is the Prajñāpāramitā, receives and upholds it, reads and recites it, fully penetrates it, properly reflects upon it in accordance with reality, and extensively explains it to others, discriminates and reveals it, causing them to understand it easily, then that person has embraced and accepted the supreme enlightenment attained by all Buddhas of the past, future, and present.
Ānanda, you should know that if any good man or good woman, while in My presence, wishes to use various kinds of flower garlands, fragrant ointments, powdered incense, garments, jeweled necklaces, banners, precious canopies, beautiful music, bright lamps, all of the most excellent kinds, to respectfully make offerings, honor, praise, and revere without ever becoming negligent, then that person should, with regard to this profound scripture that is the Prajñāpāramitā, receive and uphold it, read and recite it, thoroughly understand it, properly reflect upon it in accordance with reality, extensively explain it to others, discriminate and instruct them, enabling them to understand it easily; or else copy it, adorn it with precious objects, and constantly use various kinds of flower garlands, fragrant ointments, powdered incense, garments, jeweled necklaces, banners, precious canopies, beautiful music, and bright lamps, all of the most excellent kinds, to respectfully make offerings, honor, and praise it without ever becoming negligent.
Ānanda, you should know that if any good man or good woman respectfully makes offerings to, honors, and praises the profound Prajñāpāramitā, then that person is respectfully making offerings to, honoring, and praising Me, and is also respectfully making offerings to, honoring, and praising all Tathāgatas, Worthy of True Enlightenment, who are presently teaching the Dharma in the worlds of the ten directions, as well as all Buddhas of the past and future.
Ānanda, you should know that if any good man or good woman, upon hearing the explanation of this profound scripture that is the Prajñāpāramitā, wholeheartedly believes in it, receives and upholds it, respectfully cherishes and delights in it, then that person believes in, receives, respects, and delights in all Buddhas of the past, future, and present.
Ānanda, if you wholeheartedly love and cherish Me and do not wish to be separated from Me even for a moment, then you should also love and cherish this profound scripture that is the Prajñāpāramitā and never be separated from it, even a single sentence of it; do not allow it to be forgotten.
Ānanda, I have explained the causes and conditions for entrusting this profound scripture that is the Prajñāpāramitā in this way. Although they are innumerable and immeasurable, in summary, since I am your Great Teacher, you should know that the profound Prajñāpāramitā is also your Great Teacher. Just as you respect Me, you should also respect the profound Prajñāpāramitā. Therefore, Ānanda, by means of immeasurable skillful methods, I entrust this profound scripture that is the Prajñāpāramitā to you. You should receive and uphold it and not allow it to be forgotten.
Ānanda, now, before the immeasurable great assembly of gods, humans, asuras, and others, I entrust this profound scripture that is the Prajñāpāramitā to you.
Ānanda, now I tell you truly: For those who have wholehearted faith, who do not wish to abandon the Saṅgha, and who do not wish to abandon the supreme enlightenment that the Buddhas of the past, present, and future have attained or will attain, they absolutely should not abandon such a profound scripture that is the Prajñāpāramitā.
Ānanda, this is the teaching and transmission given to the disciples of we Buddhas. If any good man or good woman, regarding this profound scripture that is the Prajñāpāramitā, delights in listening, receives and upholds it, reads and recites it, properly contemplates it according to reality, and uses immeasurable methods to extensively explain it to others, discriminate, clarify, present, establish, and enable them to easily understand it, then that good man or good woman will quickly attain the supreme enlightenment and will soon perfect the wisdom of omniscience. Why? Because the supreme enlightenment, the object realized by all Tathāgatas, Worthy of True Enlightenment, arises by relying upon such profound Prajñāpāramitā.
Ānanda, you should know that the Tathāgatas, Worthy of True Enlightenment, of the past also relied upon such profound Prajñāpāramitā and attained supreme enlightenment. The Tathāgatas, Worthy of True Enlightenment, of the future will also rely upon such profound Prajñāpāramitā and attain supreme enlightenment. All Tathāgatas, Worthy of True Enlightenment, presently teaching the Dharma in the worlds throughout the East, West, South, North, the four intermediate directions, above and below, have attained supreme enlightenment through such profound Prajñāpāramitā. Therefore, Ānanda, if a Great Bodhisattva wishes to attain supreme enlightenment, they should diligently and vigorously cultivate and learn the Prajñāpāramitā. Why? Because such Prajñāpāramitā is the mother of the Great Bodhisattvas and gives birth to the Great Bodhisattvas.
Ānanda, you should know that if a Great Bodhisattva earnestly studies the six pāramitās, they will quickly attain the supreme enlightenment they aspire to reach. Therefore, Ānanda, I entrust this profound scripture containing the six pāramitās to you before the great assembly. You should carefully receive and uphold it and not allow it to be forgotten. Why? Because this profound scripture containing the six pāramitās is the inexhaustible treasury of Dharma of all Tathāgatas, Worthy of True Enlightenment; all Buddha-dharmas arise from it.
Ānanda, you should know that the Dharma being taught by all Tathāgatas, Worthy of True Enlightenment, presently in the worlds throughout the East, West, South, North, the four intermediate directions, above and below, all originates from this inexhaustible treasury of Dharma, the six pāramitās. The Dharma previously taught by the Tathāgatas, Worthy of True Enlightenment, of the past all originated from that inexhaustible treasury of Dharma, the six pāramitās. The Dharma that will be taught by the Tathāgatas, Worthy of True Enlightenment, of the future will also all originate from that inexhaustible treasury of Dharma, the six pāramitās.
Ānanda, you should know that the Tathāgatas, Worthy of True Enlightenment, of the past also relied upon this inexhaustible treasury of Dharma, the six pāramitās, and diligently cultivated it, thereby attaining supreme enlightenment. The Tathāgatas, Worthy of True Enlightenment, of the future will also rely upon this inexhaustible treasury of Dharma, the six pāramitās, and diligently cultivate it, thereby attaining supreme enlightenment. All Tathāgatas, Worthy of True Enlightenment, presently teaching the Dharma in the worlds throughout the East, West, South, North, the four intermediate directions, above and below, also rely upon this inexhaustible treasury of Dharma, the six pāramitās, diligently cultivate it, and attain supreme enlightenment.
Ānanda, you should know that all assemblies of disciples of the Tathāgatas, Worthy of True Enlightenment, of the past relied upon this inexhaustible treasury of Dharma, the six pāramitās, diligently cultivated it, and entered the wondrous and absolute realm of Nirvāṇa. All assemblies of disciples of the Tathāgatas, Worthy of True Enlightenment, of the future will rely upon this inexhaustible treasury of Dharma, the six pāramitās, diligently cultivate it, and will enter the wondrous and absolute realm of Nirvāṇa. All assemblies of disciples of the Tathāgatas, Worthy of True Enlightenment, presently in the worlds throughout the East, West, South, North, the four intermediate directions, above and below, rely upon this inexhaustible treasury of Dharma, the six pāramitās, diligently cultivate it, and are entering the wondrous and absolute realm of Nirvāṇa.
Furthermore, Ānanda, suppose you were a person of the Śrāvaka vehicle who expounded the Dharma of the Śrāvaka vehicle, and through this Dharma all sentient beings in a great trichiliocosm attained the fruit of Arhatship. Even then, it would not yet be considered that you had performed the work of a disciple for My sake. But if you are able to explain even a single sentence of Dharma corresponding to the profound Prajñāpāramitā for those abiding in the Bodhisattva vehicle, only then can it be called performing the work of a disciple for My sake. Regarding this, I rejoice greatly, even more than if you had transformed all sentient beings in a great trichiliocosm and enabled them all to attain Arhatship.
Furthermore, Ānanda, suppose all sentient beings in a great trichiliocosm, through the power of another’s teaching, simultaneously obtained human bodies and at the same time attained Arhatship. The supreme meritorious deeds possessed by all those Arhats through generosity, moral discipline, and cultivation—what do you think? Would such meritorious deeds be many?
Ānanda replied:
“World-Honored One, they would be extremely many! Well-Gone One, they would be extremely many!”
The Buddha said to Ānanda:
If there is a disciple who is a Śrāvaka and is able to expound Dharma corresponding to the Prajñāpāramitā for Great Bodhisattvas for the duration of one day and one night, the merit attained by that person would be greater than that of the former.
Ānanda, you should know that not only one day and one night, but even just one day; not only one day, but only half a day; not only half a day, but only one hour; not only one hour, but only the time required for a meal; not only the time required for a meal, but only a brief moment; not only a brief moment, but only an instant; not only an instant, but only the time of a blink of an eye—the breath during which that Śrāvaka is able to expound Dharma corresponding to the Prajñāpāramitā for Bodhisattvas, the merit and virtue attained would still be greater than that of the former. Why? Because the merit attained by that Śrāvaka surpasses all roots of virtue of all Śrāvakas and Pratyekabuddhas.
Furthermore, Ānanda, if a Great Bodhisattva expounds various kinds of Dharma of the Śrāvaka vehicle for those abiding in the Śrāvaka vehicle; suppose the sentient beings in a great trichiliocosm, through this Dharma, all attained Arhatship and all possessed complete and excellent virtues. What do you think? Would the merit and virtue attained by that Great Bodhisattva due to this cause be many?
Ānanda replied:
“World-Honored One, they would be extremely many! Well-Gone One, they would be extremely many! The merit and virtue attained by that Great Bodhisattva would be immeasurable and boundless.”
The Buddha said to Ānanda:
If a Great Bodhisattva, for those who cultivate the Śrāvaka vehicle, those who cultivate the Pratyekabuddha vehicle, or those who cultivate the Unsurpassed Vehicle, expounds teachings corresponding to Prajñāpāramitā, and does so for the duration of one day and one night, then the merit attained is greater than that of the former.
Ānanda, you should know that not only for one day and one night, but merely for one day; not only for one day, but merely for half a day; not only for half a day, but merely for one hour; not only for one hour, but merely for the time of a meal; not only for the time of a meal, but merely for a moment; not only for a moment, but merely for an instant; not only for an instant, but merely in the blink of an eye or a breath — if that Great Bodhisattva is able to expound teachings corresponding to Prajñāpāramitā for practitioners of the three vehicles, then the merit attained surpasses that of the former by an immeasurable and incalculable amount. Why? Because the gift of Dharma corresponding to the profound Prajñāpāramitā surpasses the Dharma gifts corresponding to all Śrāvakas, Pratyekabuddhas, and the wholesome roots of those two vehicles. Why? Because that Great Bodhisattva himself earnestly seeks the highest unsurpassed enlightenment, and also uses teachings corresponding to the Great Vehicle to manifest, instruct, guide, encourage, rejoice, and transform sentient beings, causing them to attain non-retrogression with regard to the highest unsurpassed enlightenment.
Ānanda, you should know that this Great Bodhisattva personally cultivates the perfection of generosity and also teaches others to cultivate the perfection of generosity; personally cultivates pure discipline, patience, diligence, meditative concentration, and Prajñāpāramitā, and also teaches others to cultivate pure discipline, patience, diligence, meditative concentration, and Prajñāpāramitā. Through this cause and condition, wholesome roots increase and grow; if there were any possibility of regression from the highest unsurpassed enlightenment, such a thing would never occur.
Ānanda, you should know that this Great Bodhisattva personally cultivates the four foundations of mindfulness and also teaches others to cultivate the four foundations of mindfulness; with regard to 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, he also teaches others to cultivate the four right efforts up to the eightfold noble path. Through this cause and condition, wholesome roots increase and grow; if there were any possibility of regression from the highest unsurpassed enlightenment, such a thing would never occur.
Ānanda, you should know that this Great Bodhisattva personally abides in inner emptiness and also teaches others to abide in inner emptiness; he personally abides in outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate end, emptiness without boundaries, scattered emptiness, emptiness of non-transformation, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness throughout all phenomena, emptiness of what cannot be grasped, emptiness of non-existence, emptiness of self-nature, and emptiness of the self-nature of non-existence; he also teaches others to abide in outer emptiness up to emptiness of the self-nature of non-existence. Through this cause and condition, wholesome roots increase and grow; if there were any possibility of regression from the highest unsurpassed enlightenment, such a thing would never occur.
Ānanda, you should know that this Great Bodhisattva personally abides in suchness and also teaches others to abide in suchness; he personally abides in the Dharma realm, the nature of Dharma, the non-delusive nature, the unchanging nature, the equal nature, the nature free from arising, the principle of Dharma, the abiding nature of Dharma, ultimate reality, the realm of space, and the inconceivable realm; he also teaches others to abide in the Dharma realm up to the inconceivable realm. Through this cause and condition, wholesome roots increase and grow; if there were any possibility of regression from the highest unsurpassed enlightenment, such a thing would never occur.
Ānanda, you should know that this Great Bodhisattva personally abides in the noble truth of suffering and also teaches others to abide in the noble truth of suffering; he personally abides in the noble truths of origination, cessation, and the path, and also teaches others to abide in the noble truths of origination, cessation, and the path. Through this cause and condition, wholesome roots increase and grow; if there were any possibility of regression from the highest unsurpassed enlightenment, such a thing would never occur.
Ānanda, you should know that this Great Bodhisattva personally cultivates the four meditative absorptions and also teaches others to cultivate the four meditative absorptions; he personally cultivates the four immeasurables and the four formless absorptions, and also teaches others to cultivate the four immeasurables and the four formless absorptions. Through this cause and condition, wholesome roots increase and grow; if there were any possibility of regression from the highest unsurpassed enlightenment, such a thing would never occur.
Ānanda, you should know that this Great Bodhisattva personally cultivates the eight liberations and also teaches others to cultivate the eight liberations; he personally cultivates the eight stages of mastery, the nine successive concentrations, and the ten universal bases, and also teaches others to cultivate the eight stages of mastery, the nine successive concentrations, and the ten universal bases. Through this cause and condition, wholesome roots increase and grow; if there were any possibility of regression from the highest unsurpassed enlightenment, such a thing would never occur.
Ānanda, you should know that this Great Bodhisattva personally cultivates the liberation-door of emptiness and also teaches others to cultivate the liberation-door of emptiness; he personally cultivates the liberation-doors of signlessness and wishlessness, and also teaches others to cultivate the liberation-doors of signlessness and wishlessness. Through this cause and condition, wholesome roots increase and grow; if there were any possibility of regression from the highest unsurpassed enlightenment, such a thing would never occur.
Ānanda, you should know that this Great Bodhisattva personally cultivates the five kinds of eyes and also teaches others to cultivate the five kinds of eyes; he personally cultivates the six supernatural powers and also teaches others to cultivate the six supernatural powers. Through this cause and condition, wholesome roots increase and grow; if there were any possibility of regression from the highest unsurpassed enlightenment, such a thing would never occur.
Ānanda, you should know that this Great Bodhisattva personally cultivates the ten powers of the Buddha and also teaches others to cultivate the ten powers of the Buddha; he personally cultivates the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of the Buddha, and also teaches others to cultivate the four fearlessnesses up to the eighteen unique qualities of the Buddha. Through this cause and condition, wholesome roots increase and grow; if there were any possibility of regression from the highest unsurpassed enlightenment, such a thing would never occur.
Ānanda, you should know that this Great Bodhisattva personally cultivates the Dharma of never forgetting and also teaches others to cultivate the Dharma of never forgetting; he personally cultivates the nature of constant relinquishment and also teaches others to cultivate wisdom of the characteristics of the path and the nature of constant relinquishment. Through this cause and condition, wholesome roots increase and grow; if there were any possibility of regression from the highest unsurpassed enlightenment, such a thing would never occur.
Ānanda, you should know that this Great Bodhisattva personally cultivates all dhāraṇī gateways and also teaches others to cultivate all dhāraṇī gateways; he personally cultivates all samādhi gateways and also teaches others to cultivate all samādhi gateways. Through this cause and condition, wholesome roots increase and grow; if there were any possibility of regression from the highest unsurpassed enlightenment, such a thing would never occur.
Ānanda, you should know that this Great Bodhisattva personally cultivates all-knowledge and also teaches others to cultivate all-knowledge; he personally cultivates path-characteristic wisdom and omniscient wisdom, and also teaches others to cultivate path-characteristic wisdom and omniscient wisdom. Through this cause and condition, wholesome roots increase and grow; if there were any possibility of regression from the highest unsurpassed enlightenment, such a thing would never occur.
Ānanda, you should know that this Great Bodhisattva personally cultivates all the practices of a Great Bodhisattva and also teaches others to cultivate all the practices of a Great Bodhisattva. Through this cause and condition, wholesome roots increase and grow; if there were any possibility of regression from the highest unsurpassed enlightenment, such a thing would never occur.
Ānanda, you should know that this Great Bodhisattva personally cultivates the highest unsurpassed enlightenment of all Buddhas and also teaches others to cultivate the highest unsurpassed enlightenment of all Buddhas. Through this cause and condition, wholesome roots increase and grow; if there were any possibility of regression from the highest unsurpassed enlightenment, such a thing would never occur.
Ānanda, you should know that this Great Bodhisattva personally cultivates the patience with the non-arising of phenomena and also teaches others to cultivate the patience with the non-arising of phenomena. Through this cause and condition, wholesome roots increase and grow; if there were any possibility of regression from the highest unsurpassed enlightenment, such a thing would never occur.
Ānanda, you should know that this Great Bodhisattva personally adorns and purifies Buddha-fields and also teaches others to adorn and purify Buddha-fields; he personally brings about the complete maturation of sentient beings and also teaches others to bring about the complete maturation of sentient beings. Through this cause and condition, wholesome roots increase and grow; if there were any possibility of regression from the highest unsurpassed enlightenment, such a thing would never occur.
Ānanda, you should know that this Great Bodhisattva personally studies the unsurpassed turning of the Dharma wheel and also teaches others to study the unsurpassed turning of the Dharma wheel. Through this cause and condition, wholesome roots increase and grow; if there were any possibility of regression from the highest unsurpassed enlightenment, such a thing would never occur.
Ānanda, you should know that this Great Bodhisattva personally adorns his body with immeasurable wondrous marks of excellence and also teaches others to adorn their bodies with immeasurable wondrous marks of excellence. Through this cause and condition, wholesome roots increase and grow; if there were any possibility of regression from the highest unsurpassed enlightenment, such a thing would never occur.
Ānanda, you should know that this Great Bodhisattva personally contemplates dependent origination in both forward and reverse order and also teaches others to cultivate contemplation of dependent origination in both forward and reverse order. Through this cause and condition, wholesome roots increase and grow; if there were any possibility of regression from the highest unsurpassed enlightenment, such a thing would never occur.
Ānanda, you should know that this Great Bodhisattva personally contemplates that all phenomena lack self, lack sentient beings, lack a life continuum, lack the ability to arise, lack nourishment, lack growth, lack an agent of transmigration, lack mental birth, lack a child-like person, lack the ability to create, lack the ability to receive, lack understanding, and lack cognition; he also teaches others to contemplate that all phenomena lack self up to lacking cognition. Through this cause and condition, wholesome roots increase and grow; if there were any possibility of regression from the highest unsurpassed enlightenment, such a thing would never occur.
Ānanda, you should know that this Great Bodhisattva personally contemplates all phenomena as being like illusions, dreams, reflections, echoes, images, mirages, magical tricks, and illusory cities — although they appear to exist, they do not possess true reality; he also teaches others to contemplate all phenomena as being like illusions up to illusory cities, although they appear to exist, they do not possess true reality. Through this cause and condition, wholesome roots increase and grow; if there were any possibility of regression from the highest unsurpassed enlightenment, such a thing would never occur.
At that time, the World-Honored One, surrounded by the four assemblies of disciples, praised Prajñāpāramitā and entrusted it to Venerable Ānanda, causing him to uphold it. Then, before the great assembly together with all the devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans and non-humans, and others, the Buddha displayed the wondrous power of supernatural abilities, causing the entire assembly to see the Thus-Gone One Akṣobhya, the Worthy One, the Perfectly Enlightened One, surrounded by immeasurable assemblies before and behind him, proclaiming the wondrous Dharma. They also saw that Buddha-field with all its magnificent adornments; the assembly of Śrāvaka monks there were all Arhats, with all defilements exhausted, free from afflictions, completely independent, with liberated minds and liberated wisdom. They were like well-trained horses and great dragons, having done what needed to be done, having completed what needed to be completed, having laid down all burdens, having attained their own benefit, purified of all bonds of birth and death, truly realizing liberation, attaining mastery of mind, and reaching the ultimate supreme state.
All the assemblies of Great Bodhisattvas in that Buddha-field had attained dhāraṇīs and unobstructed eloquence, accomplishing immeasurable excellent merits. At that time, the Buddha withdrew his supernatural power, and the great assembly suddenly could no longer see the Thus-Gone One Akṣobhya, the Worthy One, the Perfectly Enlightened One, nor the Śrāvakas, Bodhisattvas, the vast assembly, or the magnificent appearances of that Buddha-field. That Buddha Akṣobhya, the Bodhisattvas, Śrāvakas, the adorned Buddha-field, and the assembly were no longer objects of perception for the eye faculty of this world. Why? Because the Buddha had withdrawn his supernatural power, and there was no longer a condition for seeing that distant realm.
At that time, the Buddha said to Venerable Ānanda:
“Do you still see the Thus-Gone One Akṣobhya, the Worthy One, the Perfectly Enlightened One, together with that Buddha-field and the assembly there?”
Ānanda said:
I no longer see them. Because those appearances are no longer objects of cognition for this eye faculty.
The Buddha said to Ānanda:
Just as the scenes in Buddha realms, assemblies, and so forth, are not objects of cognition for the eye faculty in this realm, so too are all phenomena. They are not objects of cognition for the eye faculty: phenomena do not perceive phenomena, phenomena do not see phenomena, phenomena do not know phenomena.
Ānanda, you should know that all phenomena have no perceiver, no seer, no knower, no movement, and no activity. Why? Because all phenomena have no function; because their nature is far removed from both the grasping subject and the grasped object; because all phenomena are inconceivable, their nature being far removed from both the thinking subject and the object of thought; because all phenomena are like magical illusions, arising through the combination of conditions and appearing as if they exist; because all phenomena have no creator or experiencer, but merely appear through deluded thoughts, seeming to exist yet lacking reality.
Ānanda, you should know that if a Great Bodhisattva knows in this way, sees in this way, and practices and transforms in this way, that is practicing Prajñāpāramitā, and yet does not cling to the characteristics of those phenomena.
Ānanda, you should know that if a Great Bodhisattva learns in this way, that is learning Prajñāpāramitā.
Ānanda, you should know that if a Great Bodhisattva wishes for all the pāramitās to quickly become perfected, they should learn Prajñāpāramitā. Why? Because one who learns in this way surpasses all other forms of learning; it is supreme, great, noble, wondrous, incomparable, brings benefit and peace to all worldly beings, serves as a refuge for those who have no refuge, and is always praised with approval by the Buddhas, the World-Honored Ones.
Ānanda, you should know that the Buddhas and the assemblies of Great Bodhisattvas abiding in this learning are able, with their right hands, to grasp the trichiliocosm, lift it up, cast it into another direction, or place it back in this world, while the sentient beings within it would not notice at all. Why? Because this is precisely the inconceivable power arising from the merit of profound Prajñāpāramitā.
Ānanda, you should know that all Buddhas and the assemblies of Great Bodhisattvas of the past, future, and present, by learning this Prajñāpāramitā, attain unobstructed understanding of all past, future, present, and unconditioned phenomena. Therefore, Ānanda, I say that learning this profound Prajñāpāramitā surpasses all other forms of learning; it is supreme, great, noble, wondrous, and incomparable.
Ānanda, you should know that sentient beings who wish to grasp the extent and limitlessness of profound Prajñāpāramitā are like a foolish person wishing to grasp the extent and limitlessness of space. Why? Because the merits of profound Prajñāpāramitā are immeasurable, inexhaustible, and without boundaries.
Ānanda, you should know that I have never said that profound Prajñāpāramitā has a quantity or an ultimate limit like name-bodies and so forth. Why? Because all name-bodies, phrase-bodies, and letter-bodies are phenomena with measure, whereas profound Prajñāpāramitā is not a phenomenon with measure. It is not a phenomenon with measure; neither name-bodies, phrase-bodies, nor letter-bodies are capable of measuring Prajñāpāramitā, nor is Prajñāpāramitā an object measured by those phenomena.
At that time, the Venerable Ānanda said to the Buddha:
World-Honored One, for what reason is profound Prajñāpāramitā said to be immeasurable?
The Buddha said to Ānanda:
Because the nature of profound Prajñāpāramitā is inexhaustible, it is said to be immeasurable; because the nature of profound Prajñāpāramitā is free from all separation, it is said to be immeasurable; because the nature of profound Prajñāpāramitā is tranquil, it is said to be immeasurable; because the nature of profound Prajñāpāramitā is like true reality, it is said to be immeasurable; because the nature of profound Prajñāpāramitā is like space, it is said to be immeasurable.
Ānanda, you should know that all past Tathāgatas, Worthy Ones, Perfectly Enlightened Ones learned Prajñāpāramitā and attained the highest unsurpassed enlightenment, teaching and revealing it for sentient beings, yet this Prajñāpāramitā is still not exhausted. All future Tathāgatas, Worthy Ones, Perfectly Enlightened Ones will learn Prajñāpāramitā and attain the highest unsurpassed enlightenment, teaching and revealing it for sentient beings, yet this Prajñāpāramitā will still not be exhausted. All present Tathāgatas, Worthy Ones, Perfectly Enlightened Ones throughout immeasurable, countless, boundless worlds in the ten directions learn Prajñāpāramitā and attain the highest unsurpassed enlightenment, teaching and revealing it for sentient beings, yet this Prajñāpāramitā is still not exhausted. Why? Because profound Prajñāpāramitā is like space and cannot be exhausted. Sentient beings who wish for profound Prajñāpāramitā to become exhausted are the same as wishing for the limitless boundaries of space to become exhausted.
Ānanda, you should know that because Prajñāpāramitā cannot be exhausted, it has not been exhausted in the past, is not exhausted in the present, and will not be exhausted in the future; Dhyāna, Vigor, Patience, Pure Conduct, and Generosity pāramitās likewise cannot be exhausted, and therefore have not been exhausted in the past, are not exhausted in the present, and will not be exhausted in the future.
Ānanda, you should know that because the emptiness of the inner is inexhaustible, it has not been exhausted in the past, is not exhausted in the present, and will not be exhausted in the future; the emptiness of the outer, the emptiness of both inner and outer, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate, emptiness without boundaries, dispersed emptiness, unchanging emptiness, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness in all phenomena, emptiness of what cannot be grasped, emptiness of emptiness, emptiness of self-nature, and emptiness of the self-nature of emptiness likewise cannot be exhausted, and therefore have not been, are not, and will not be exhausted.
Ānanda, you should know that because suchness cannot be exhausted, it has not been exhausted in the past, is not exhausted in the present, and will not be exhausted in the future; the dharma realm, dharma nature, the nature free from falsehood, the nature of non-change, the nature of equality, the nature free from arising, the fixed nature of phenomena, abiding nature of phenomena, true reality, the realm of space, and the inconceivable realm likewise cannot be exhausted, and therefore have not been, are not, and will not be exhausted.
Ānanda, you should know that because the Noble Truth of suffering cannot be exhausted, it has not been exhausted in the past, is not exhausted in the present, and will not be exhausted in the future; the Noble Truth of origination, cessation, and path likewise cannot be exhausted, and therefore have not been, are not, and will not be exhausted.
Ānanda, you should know that because the four Dhyānas cannot be exhausted, they have not been exhausted in the past, are not exhausted in the present, and will not be exhausted in the future; the four immeasurables and the four formless concentrations likewise cannot be exhausted, and therefore have not been, are not, and will not be exhausted.
Ānanda, you should know that because the eight liberations cannot be exhausted, they have not been exhausted in the past, are not exhausted in the present, and will not be exhausted in the future; the eight spheres of mastery, the nine successive concentrations, and the ten universal bases likewise cannot be exhausted, and therefore have not been, are not, and will not be exhausted.
Ānanda, you should know that because the four foundations of mindfulness cannot be exhausted, they have not been exhausted in the past, are not exhausted in the present, and will not be exhausted in the future; the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and eightfold noble path likewise cannot be exhausted, and therefore have not been, are not, and will not be exhausted.
Ānanda, you should know that because the liberation-door of emptiness cannot be exhausted, it has not been exhausted in the past, is not exhausted in the present, and will not be exhausted in the future; the liberation-doors of signlessness and wishlessness likewise cannot be exhausted, and therefore have not been, are not, and will not be exhausted.
Ānanda, you should know that because the five kinds of eyes cannot be exhausted, they have not been exhausted in the past, are not exhausted in the present, and will not be exhausted in the future; the six supernatural powers likewise cannot be exhausted, and therefore have not been, are not, and will not be exhausted.
Ānanda, you should know that because the ten powers of the Buddha cannot be exhausted, they have not been exhausted in the past, are not exhausted in the present, and will not be exhausted in the future; the four fearlessnesses, four kinds of unobstructed understanding, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unique qualities of the Buddha likewise cannot be exhausted, and therefore have not been, are not, and will not be exhausted.
Ānanda, you should know that because the dharma of non-forgetfulness cannot be exhausted, it has not been exhausted in the past, is not exhausted in the present, and will not be exhausted in the future; the nature of always maintaining equanimity likewise cannot be exhausted, and therefore has not been, is not, and will not be exhausted.
Ānanda, you should know that because all dhāraṇī teachings cannot be exhausted, they have not been exhausted in the past, are not exhausted in the present, and will not be exhausted in the future; all samādhi teachings likewise cannot be exhausted, and therefore have not been, are not, and will not be exhausted.
Ānanda, you should know that because omniscient wisdom cannot be exhausted, it has not been exhausted in the past, is not exhausted in the present, and will not be exhausted in the future; wisdom of the aspects of the path and wisdom of all aspects likewise cannot be exhausted, and therefore have not been, are not, and will not be exhausted.
Venerable Ānanda should know: because all the practices of the Great Bodhisattvas cannot be exhausted, therefore they have not been exhausted, are not being exhausted, and will not be exhausted; the unsurpassed Enlightenment of all Buddhas also cannot be exhausted, therefore it has not, is not, and will not be exhausted. Why? Because these dharmas neither arise nor cease, and they neither abide nor differ; how could one possibly state that there is any exhaustion?
At that time, the World-Honored One immediately manifested the mark of a long, broad tongue covering his entire face. Afterward, he withdrew the mark of his tongue and said to Ānanda:
“What do you think? Could words spoken from such a tongue-mark be false?”
Ānanda said to the Buddha:
“No, World-Honored One! No, Well-Gone One!”
The Buddha said to Ānanda:
“From now onward, you should, for the sake of the four assemblies, widely expound such profound Prajñāpāramitā, distinguishing, clarifying, presenting, and arranging it so that it can be easily understood.
Ānanda, you should know that in this profound and wondrous scripture of Prajñāpāramitā, all factors of Enlightenment and the characteristics of all dharmas have already been extensively explained. Therefore, all sentient beings seeking the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, or the Unsurpassed Vehicle should always diligently cultivate and learn this profound Prajñāpāramitā teaching, and should not become weary, discouraged, or abandon it. If they can do so, they will quickly attain abiding in the stage they aspire to reach.
Furthermore, Ānanda, profound Prajñāpāramitā is the ability to enter into all characteristics, all letters, and all dhāraṇī Dharma-gates. All Great Bodhisattvas should cultivate and learn all these dhāraṇī Dharma-gates. If a Great Bodhisattva wholeheartedly receives and upholds such dhāraṇī Dharma-gates, they will quickly be able to attain all eloquence and all penetrating understanding. Therefore, Ānanda, I say that this profound Prajñāpāramitā is precisely the inexhaustible treasury of Dharma of all Tathāgatas, Worthy of Offerings, Perfectly Enlightened Ones of the past, future, and present.
Ānanda, I now explain clearly to you: If there is someone who receives, recites, thoroughly comprehends, and properly reflects upon this profound Prajñāpāramitā, then that person is receiving and upholding the unsurpassed Enlightenment of the Buddhas of the past, future, and present.
Ānanda, I say that profound Prajñāpāramitā is the firm feet capable of going directly to the path of Bodhi, and is also the Great Dhāraṇī of all unsurpassed Buddha-dharmas. If you are able to receive and uphold such dhāraṇī teachings of profound Prajñāpāramitā, then you are completely holding all Buddha-dharmas.”
Chapter 59: THE INEXHAUSTIBLE (1)
At that time, Venerable Subhūti thought silently: “The unsurpassed Enlightenment of the Buddhas is extremely profound; such Prajñāpāramitā is also extremely profound. I shall ask the Buddha.” Having thought this, he said to the Buddha:
“World-Honored One, is profound Prajñāpāramitā inexhaustible?”
The Buddha taught:
“Such profound Prajñāpāramitā is indeed inexhaustible, just like space, which cannot be exhausted.”
Venerable Subhūti again said to the Buddha:
“World-Honored One, why must a Great Bodhisattva develop Prajñāpāramitā?”
The Buddha told Subhūti:
“Know that because form is inexhaustible, a Great Bodhisattva must develop Prajñāpāramitā; because feeling, perception, formations, and consciousness are inexhaustible, a Great Bodhisattva must develop Prajñāpāramitā.”
Subhuti, you should know that because the eye-field is inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna; because the ear, nose, tongue, body, and mind fields are inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna.
Subhuti, you should know that because the form-field is inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna; because the sound, smell, taste, touch, and dharma fields are inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna.
Subhuti, you should know that because the eye element is inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna; because the form element, eye-consciousness element, eye-contact, and the feelings arising conditioned by eye-contact are inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna.
Subhuti, you should know that because the ear element is inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna; because the sound element, ear-consciousness element, ear-contact, and the feelings arising conditioned by ear-contact are inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna.
Subhuti, you should know that because the nose element is inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna; because the smell element, nose-consciousness element, nose-contact, and the feelings arising conditioned by nose-contact are inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna.
Subhuti, you should know that because the tongue element is inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna; because the taste element, tongue-consciousness element, tongue-contact, and the feelings arising conditioned by tongue-contact are inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna.
Subhuti, you should know that because the body element is inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna; because the touch element, body-consciousness element, body-contact, and the feelings arising conditioned by body-contact are inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna.
Subhuti, you should know that because the mind element is inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna; because the dharma element, mind-consciousness element, mind-contact, and the feelings arising conditioned by mind-contact are inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna.
Subhuti, you should know that because the earth element is inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna; because the water, fire, wind, space, and consciousness elements are inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna.
Subhuti, you should know that because ignorance is inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna; because formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, and aging-and-death are inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna.
Subhuti, you should know that because the Perfection of Giving is inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna; because the Perfection of Pure Conduct, Patience, Diligence, Meditation, and Prajna are inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna.
Subhuti, you should know that because the emptiness of internal phenomena is inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna; because the emptiness of external phenomena, the emptiness of both internal and external phenomena, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the ultimate, the emptiness of non-boundary, the emptiness of dispersion, the emptiness of non-transformation, the emptiness of intrinsic nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of what cannot be grasped, the emptiness of absence of essence, the emptiness of self-nature, and the emptiness of the self-nature of emptiness are inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna.
Subhuti, you should know that because suchness is inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna; because the dharma realm, dharma nature, the nature of non-delusion, the nature of non-transformation, the nature of equality, the nature of freedom from arising, the established nature of dharma, the abiding nature of dharma, ultimate reality, the realm of space, and the inconceivable realm are inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna.
Subhuti, you should know that because the Truth of Suffering of the Noble Ones is inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna; because the Noble Truths of Origin, Cessation, and Path are inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna.
Subhuti, you should know that because the four meditative absorptions are inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna; because the four immeasurables and the four formless concentrations are inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna.
Subhuti, you should know that because the eight liberations are inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna; because the eight stages of mastery, the nine successive concentrations, and the ten universal spheres are inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna.
Subhuti, you should know that because the four foundations of mindfulness are inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna; because the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, and eightfold Noble Path are inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna.
Subhuti, you should know that because the liberation-door of emptiness is inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna; because the liberation-doors of signlessness and wishlessness are inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna.
Subhuti, you should know that because the five kinds of eyes are inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna; because the six supernatural powers are inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna.
Subhuti, you should know that because the ten powers of the Buddha are inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna; because the four fearlessnesses, four kinds of unobstructed understanding, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unique qualities of the Buddha are inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna.
Subhuti, you should know that because the quality of never forgetting the Dharma is inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna; because the nature of always remaining in equanimity is inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna.
Subhuti, you should know that because the wisdom of knowing all things is inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna; because the wisdom of knowing the paths and the wisdom of knowing all aspects are inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna.
Subhuti, you should know that because all dharani teachings are inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna; because all samadhi teachings are inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna.
Subhuti, you should know that because the fruit of Stream-entry is inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna; because the fruits of Once-returning, Non-returning, and Arhatship are inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna.
Subhuti, you should know that because the fruition of Pratyekabuddhahood is inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna.
Subhuti, you should know that because all practices of the Great Bodhisattvas are inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna.
Subhuti, you should know that because the unsurpassed perfect enlightenment of all Buddhas is inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna.
Furthermore, Subhuti, you should know that because form is like space and inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna; because feeling, perception, formations, and consciousness are like space and inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna.
Subhuti, you should know that because the eye field is like space and inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna; because the ear, nose, tongue, body, and mind fields are like space and inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna.
Subhuti, you should know that because the form field is like space and inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna; because the sound, smell, taste, touch, and dharma fields are like space and inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna.
Subhuti, you should know that because the eye element is like space and inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna; because the form element, eye-consciousness element, eye-contact, and the feelings arising conditioned by eye-contact are like space and inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna.
Subhuti, you should know that because the ear element is like space and inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna; because the sound element, ear-consciousness element, ear-contact, and the feelings arising conditioned by ear-contact are like space and inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna.
Subhuti, you should know that because the nose element is like space and inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna; because the smell element, nose-consciousness element, nose-contact, and the feelings arising conditioned by nose-contact are like space and inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna.
Subhuti, you should know that because the tongue element is like space and inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna; because the taste element, tongue-consciousness element, tongue-contact, and the feelings arising conditioned by tongue-contact are like space and inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna.
Subhuti, you should know that because the body element is like space and inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna; because the touch element, body-consciousness element, body-contact, and the feelings arising conditioned by body-contact are like space and inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna.
Subhuti, you should know that because the mind element is like space and inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna; because the dharma element, mind-consciousness element, mind-contact, and the feelings arising conditioned by mind-contact are like space and inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna.
Subhuti, you should know that because the earth element is like space and inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna; because the water, fire, wind, space, and consciousness elements are like space and inexhaustible, the Great Bodhisattva should cultivate the Perfection of Prajna.
Subhuti should know that, because ignorance is like the infinite expanse of empty space, the Great Bodhisattva should cultivate the Prajñāpāramitā; because formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, and old age-and-death are like the infinite expanse of empty space, the Great Bodhisattva should cultivate the Prajñāpāramitā.