THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 444
Chapter 48: ACCOMPLISHMENT
At that time, the Venerable Subhūti addressed the Buddha:
“World-Honored One, the profound Prajñāpāramitā appears in the world because of a great matter; it appears in the world because of an inconceivable matter; it appears in the world because of an immeasurable matter; it appears in the world because of a matter beyond number; it appears in the world because of a matter incomparable to anything else.”
The Buddha said:
“Subhūti, it is so, it is so, just as you have said! The Prajñāpāramitā appears in the world because of a great matter, and so forth, until because of a matter incomparable to anything else it appears in the world. Why? Subhūti, the profound Prajñāpāramitā accomplishes the perfection of giving, and also accomplishes pure morality, patience, diligence, meditative absorption, and the perfection of wisdom; it accomplishes emptiness of the internal, and also accomplishes emptiness of the external, emptiness of both the internal and external, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of ultimate completion, emptiness without boundaries, emptiness that is not scattered or altered, emptiness of inherent nature, emptiness of own characteristics and common characteristics, emptiness in regard to all phenomena, emptiness that cannot be grasped, emptiness of nonexistence, emptiness of self-nature, emptiness of the self-nature of emptiness; it accomplishes suchness, and also accomplishes the Dharma realm, the nature of Dharma, the nature of non-delusion, the nature of non-change, the nature of equality, the nature free from arising, the fixed Dharma, the abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm; it accomplishes the noble truth of suffering, and also accomplishes the noble truths of origination, cessation, and the path; it accomplishes the four meditative absorptions, and also accomplishes the four immeasurables and the four formless concentrations; it accomplishes the eight liberations, and also accomplishes the eight spheres of mastery, the nine successive concentrations, and the ten universal bases; it accomplishes the four foundations of mindfulness, and also accomplishes the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path; it accomplishes the liberation door of emptiness, and also accomplishes the liberation doors of signlessness and wishlessness; it accomplishes the ten stages of the three vehicles, and also accomplishes the ten stages of bodhisattvas; it accomplishes the five kinds of eyes, and also accomplishes the six supernormal powers; it accomplishes the ten powers of the Tathāgata, and also accomplishes the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha; it accomplishes the thirty-two marks of a great being, and also accomplishes the eighty excellent characteristics; it accomplishes the quality of never forgetting, and also accomplishes the constant quality of renunciation; it accomplishes all dhāraṇī gateways, and also accomplishes all samādhi gateways; it accomplishes the fruit of stream-entry, and also accomplishes the fruits of once-returning, non-returning, arhatship, and solitary Buddha enlightenment; it accomplishes all practices of great bodhisattvas, and also accomplishes the unsurpassed perfect enlightenment of all Buddhas; it accomplishes omniscient wisdom, and also accomplishes path-knowing wisdom and all-modes-knowing wisdom.
“Subhūti, just as a consecrated Kṣatriya great king, majestic and sovereign, victorious over all, entrusts all affairs of the kingdom to his ministers and then remains relaxed, at ease, peaceful, and joyful, so too the Tathāgata is the Great Dharma King, majestic and sovereign, who controls all. He entrusts the Dharma of the Śrāvakas, the Dharma of solitary Buddhas, the Dharma of bodhisattvas, and the Dharma of all Buddhas to the profound Prajñāpāramitā. Therefore, the Prajñāpāramitā accomplishes all undertakings. Thus, Subhūti, the profound Prajñāpāramitā appears in the world because of a great matter, and so forth, because of a matter incomparable to anything else.
“Furthermore, Subhūti, the profound Prajñāpāramitā appears in the world and accomplishes all things because it does not grasp or cling to form; because it does not grasp or cling to feeling, perception, formations, or consciousness; because it does not grasp or cling to the eye faculty; because it does not grasp or cling to the ear, nose, tongue, body, or mind faculties; because it does not grasp or cling to the form sphere; because it does not grasp or cling to sound, smell, taste, touch, or dharma spheres; because it does not grasp or cling to the eye element; because it does not grasp or cling to the ear, nose, tongue, body, or mind elements; because it does not grasp or cling to the form element; because it does not grasp or cling to sound, smell, taste, touch, or dharma elements; because it does not grasp or cling to the eye-consciousness element; because it does not grasp or cling to the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, or mind-consciousness elements; because it does not grasp or cling to eye contact; because it does not grasp or cling to ear, nose, tongue, body, or mind contact; because it does not grasp or cling to the feelings arising conditioned by eye contact; because it does not grasp or cling to the feelings arising conditioned by ear, nose, tongue, body, or mind contact; because it does not grasp or cling to the earth element; because it does not grasp or cling to the water, fire, wind, space, or consciousness elements; because it does not grasp or cling to ignorance; because it does not grasp or cling to formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress; because it does not grasp or cling to the perfection of giving; and continuing until because it does not grasp or cling to the perfection of wisdom, it appears in the world and accomplishes all things; because it does not grasp or cling to internal emptiness; and continuing until because it does not grasp or cling to the emptiness of the self-nature of emptiness, it appears in the world and accomplishes all things; because it does not grasp or cling to suchness; and continuing until because it does not grasp or cling to the inconceivable realm, it appears in the world and accomplishes all things; because it does not grasp or cling to the noble truth of suffering; because it does not grasp or cling to the noble truths of origination, cessation, and the path; because it does not grasp or cling to the four meditative absorptions; because it does not grasp or cling to the four immeasurables and four formless concentrations; because it does not grasp or cling to the eight liberations; because it does not grasp or cling to the eight spheres of mastery, the nine successive concentrations, and the ten universal bases; because it does not grasp or cling to the four foundations of mindfulness; and continuing until because it does not grasp or cling to the eightfold noble path, it appears in the world and accomplishes all things; because it does not grasp or cling to the liberation door of emptiness; because it does not grasp or cling to the liberation doors of signlessness and wishlessness; because it does not grasp or cling to the ten stages of the three vehicles; because it does not grasp or cling to the ten stages of bodhisattvas; because it does not grasp or cling to the five kinds of eyes; because it does not grasp or cling to the six supernormal powers; because it does not grasp or cling to the ten powers of the Tathāgata; and continuing until because it does not grasp or cling to the eighteen unique qualities of a Buddha, it appears in the world and accomplishes all things; because it does not grasp or cling to the thirty-two marks of a great being; because it does not grasp or cling to the eighty excellent characteristics; because it does not grasp or cling to the quality of never forgetting; because it does not grasp or cling to the constant quality of renunciation; because it does not grasp or cling to all dhāraṇī gateways; because it does not grasp or cling to all samādhi gateways; because it does not grasp or cling to the fruit of stream-entry; and continuing until because it does not grasp or cling to solitary Buddha enlightenment, it appears in the world and accomplishes all things; because it does not grasp or cling to all practices of great bodhisattvas; because it does not grasp or cling to the unsurpassed perfect enlightenment of all Buddhas; because it does not grasp or cling to omniscient wisdom; because it does not grasp or cling to path-knowing wisdom and all-modes-knowing wisdom.”
The Venerable Subhūti addressed the Buddha:
“World-Honored One, how is it that such a profound Prajñāpāramitā does not grasp or cling to form; does not grasp or cling to feeling, perception, formations, and consciousness; and continuing until does not grasp or cling to omniscient wisdom; does not grasp or cling to path-knowing wisdom and all-modes-knowing wisdom, and therefore appears in the world and accomplishes all things?”
The Buddha said:
“Subhūti, what do you think? Do you see form as something that can be grasped or clung to? Do you see feeling, perception, formations, and consciousness as something that can be grasped or clung to? Continuing until do you see omniscient wisdom as something that can be grasped or clung to? Do you see path-knowing wisdom and all-modes-knowing wisdom as something that can be grasped or clung to?”
Subhūti replied:
“No, World-Honored One, I do not. Well-Gone One, I do not.”
The Buddha said:
“Excellent, excellent! It is so, it is so, just as you have said. Subhūti, I also do not see form as something that can be grasped or clung to; I do not see feeling, perception, formations, or consciousness as something that can be grasped or clung to; continuing until I do not see omniscient wisdom as something that can be grasped or clung to; I do not see path-knowing wisdom and all-modes-knowing wisdom as something that can be grasped or clung to. Because there is no seeing, there is no grasping; because there is no grasping, there is no clinging. For this reason, the profound Prajñāpāramitā does not grasp or cling to form; does not grasp or cling to feeling, perception, formations, or consciousness. Thus, continuing until it does not grasp or cling to omniscient wisdom; does not grasp or cling to path-knowing wisdom and all-modes-knowing wisdom.
“Subhūti, I also do not see that any Tathāgatas, Worthy Ones, Perfectly Enlightened Ones possess any phenomena of perfect enlightenment, any phenomena of Tathāgatahood, any phenomena of self-arising enlightenment, or any phenomena of omniscient wisdom that can be grasped or clung to. Because there is no seeing, there is no grasping; because there is no grasping, there is no clinging. The profound Prajñāpāramitā is also like this: it does not see that any Tathāgatas, Worthy Ones, Perfectly Enlightened Ones possess any phenomena of perfect enlightenment, any phenomena of Tathāgatahood, any phenomena of self-arising enlightenment, or any phenomena of omniscient wisdom that can be grasped or clung to. For this reason, there is no grasping and no clinging. Therefore, Subhūti, when great bodhisattvas practice Prajñāpāramitā, they should not grasp or cling to form; they should not grasp or cling to feeling, perception, formations, or consciousness. Continuing thus, they should not grasp or cling to omniscient wisdom; they should not grasp or cling to path-knowing wisdom and all-modes-knowing wisdom; nor should they grasp or cling to any phenomena of perfect enlightenment, phenomena of Tathāgatahood, phenomena of self-arising enlightenment, or phenomena of omniscient wisdom possessed by all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones.”
At that time, the gods of the Desire Realm and Form Realm together addressed the Buddha:
“World-Honored One, such Prajñāpāramitā is extremely profound, difficult to see, difficult to understand, inconceivable, beyond thought, wonderfully tranquil and truly profound. Only those who are genuinely wise can clearly understand it. Any sentient beings who give rise to deep faith and understanding in such Prajñāpāramitā should be known to have previously made offerings to countless Buddhas of the past, made vast vows before those Buddhas, planted many roots of virtue, and approached many virtuous friends, being accepted by countless virtuous friends, before they can have faith and understanding in such Prajñāpāramitā. Or, if someone hears such Prajñāpāramitā and gives rise to deep faith and understanding, know that this person is a bodhisattva who will certainly attain unsurpassed perfect enlightenment.
“World-Honored One, suppose all sentient beings throughout a three-thousand-great-thousand world system all became followers through faith, followers through Dharma, those in the eighth stage, stream-enterers, once-returners, non-returners, arhats, and solitary Buddhas. Even if they had accomplished either wisdom virtue or cessation virtue, they would still not equal one person who, in a single day, accepts, delights in, contemplates, and clearly examines this profound Prajñāpāramitā. This person has accomplished a superior power of patience toward this profound Prajñāpāramitā, surpassing those whose wisdom virtue and cessation virtue are immeasurable and boundless. Why? Because the wisdom virtue and cessation virtue of followers through faith, followers through Dharma, those in the eighth stage, stream-enterers, once-returners, non-returners, arhats, and solitary Buddhas are all only a small fraction of the patience power of great bodhisattvas who have attained the patience with the non-arising of phenomena.”
The Buddha said to the gods:
“Excellent, excellent, just as you have said! The wisdom virtue and cessation virtue of followers through faith, followers through Dharma, those in the eighth stage, stream-enterers, once-returners, non-returners, arhats, and solitary Buddhas are all only a small fraction of the patience of great bodhisattvas who have attained patience with the non-arising of phenomena. Divine beings, know that any sons or daughters of good family who have merely heard such profound Prajñāpāramitā, and after hearing it have faith and understanding, write it down, uphold it, recite it, cultivate it, contemplate it, and explain it, will quickly escape birth and death, attain Nirvāṇa, and accomplish the wisdom of the Tathāgata, Worthy One, Perfectly Enlightened One. They will surpass sons and daughters of good family who seek the two vehicles, distance themselves from the profound Prajñāpāramitā, and study other scriptures for one kalpa or more than one kalpa. Why? Because this profound Prajñāpāramitā Sūtra extensively explains all wondrous supreme Dharma. Followers through faith, followers through Dharma, those in the eighth stage, stream-enterers, once-returners, non-returners, arhats, solitary Buddhas, and great bodhisattvas should all rely on this and diligently cultivate and study according to their aspirations, and their undertakings will quickly be accomplished. All Tathāgatas, Worthy Ones, Perfectly Enlightened Ones rely on this to cultivate and study; they have attained, are attaining, and will attain unsurpassed perfect enlightenment.”
At that time, the gods together praised:
“Such Prajñāpāramitā is the perfection, the great perfection; it is the inconceivable perfection, the immeasurable perfection, the numberless perfection, the incomparable perfection. World-Honored One, followers through faith, followers through Dharma, those in the eighth stage, stream-enterers, once-returners, non-returners, arhats, and solitary Buddhas all rely on such profound Prajñāpāramitā and diligently cultivate and study it, and they quickly escape birth and death and attain Nirvāṇa without remainder. All assemblies of great bodhisattvas rely on such profound Prajñāpāramitā and diligently cultivate and study it, and thus quickly attain unsurpassed perfect enlightenment and enter Nirvāṇa without remainder. World-Honored One, although Śrāvakas, solitary Buddhas, and bodhisattvas all rely on such profound Prajñāpāramitā and diligently cultivate and study it, and their undertakings are accomplished, this Prajñāpāramitā itself neither increases nor decreases.”
When the gods of the Desire Realm and Form Realm had finished speaking, they all rejoiced greatly, giving rise to faith and delight toward the Prajñāpāramitā. Then they bowed with their heads at the Buddha’s feet, circumambulated him three times clockwise, bid farewell to the Buddha, and returned to their palaces. Not far from the Dharma assembly, they all suddenly disappeared.
At that time, the Venerable Subhūti addressed the Buddha:
“World-Honored One, from what realm did the great bodhisattvas who hear such profound Prajñāpāramitā, give rise to faith and understanding, write it down, uphold it, recite it, cultivate it, contemplate it, explain it, make offerings to it, revere it, honor it, and praise it come here from?”
The Buddha said:
“Subhūti, those great bodhisattvas who hear such profound Prajñāpāramitā, give rise to faith and understanding, write it down, uphold it, recite it, cultivate it, contemplate it according to reason, make offerings to it, revere it, honor it, praise it, and constantly follow Dharma teachers to request explanations of its meaning—whether walking, standing, sitting, or lying down, without any interruption—are like a newborn calf that never leaves its mother. Even before they have fully penetrated the ultimate meaning of profound Prajñāpāramitā, if they are able to teach it to others, they will never distance themselves from such scriptures and from those who teach such profound Prajñāpāramitā. Subhūti, know that these great bodhisattvas were born here from the human realm. Why? Subhūti, in previous lives these great bodhisattvas had already heard profound Prajñāpāramitā, and after hearing it, upheld it, recited it, cultivated it, and contemplated it according to reason. They also wrote it down and used precious materials to create adornments; they further used the finest flower garlands, perfumes, powdered incense, garments, necklaces, precious banners, jeweled flags, canopies, music, and lamps to make offerings, revere, honor, and praise it. Because of these roots of virtue, they avoided the eight difficult states and, from the human realm, were born again in the human realm, where they heard profound Prajñāpāramitā and gave rise to faith and understanding, wrote it down, upheld it, recited it, cultivated it, contemplated it, explained it, made offerings to it, revered it, honored it, and praised it.”
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, are there great bodhisattvas who have accomplished such superior virtues, who made offerings to and served Tathāgatas, Worthy Ones, Perfectly Enlightened Ones in other directions, and from there were born into this realm, where they heard such profound Prajñāpāramitā, gave rise to faith and understanding, wrote it down, upheld it, recited it, cultivated it, contemplated it, explained it, made offerings to it, revered it, honored it, praised it, and did not become lazy?”
The Buddha said:
“Subhūti, it is so, it is so! There are great bodhisattvas who have accomplished such superior virtues, who made offerings to and served Tathāgatas, Worthy Ones, Perfectly Enlightened Ones in other directions. From there they were born into this realm, heard such profound Prajñāpāramitā, gave rise to faith and understanding, wrote it down, upheld it, recited it, cultivated it, contemplated it, explained it, made offerings to it, revered it, honored it, praised it, and their minds did not become lazy. Why? Because in previous lives these great bodhisattvas heard such profound Prajñāpāramitā before countless Buddhas in other directions, gave rise to faith and understanding, wrote it down, upheld it, recited it, cultivated it, contemplated it, explained it, made offerings to it, revered it, honored it, praised it, and their minds did not become lazy. Through the power of such roots of virtue, they were born from that realm into this place.
“Furthermore, Subhūti, there are great bodhisattvas who are born from the assembly of gods in Tuṣita Heaven into the human realm, and they also possess such virtues. Why? Because in previous lives these great bodhisattvas had already asked the great bodhisattva Maitreya in Tuṣita Heaven about the profound meaning of Prajñāpāramitā. Through the power of such roots of virtue, they were born from that realm into the human realm, heard such profound Prajñāpāramitā, gave rise to faith and understanding, wrote it down, upheld it, recited it, cultivated it, contemplated it, explained it, made offerings to it, revered it, honored it, praised it, and their minds did not become lazy.
“Furthermore, Subhūti, there are sons and daughters of good family abiding in the bodhisattva vehicle who, although in previous lives they heard Prajñāpāramitā up to the perfection of giving, did not ask about its profound meaning. Therefore, now being born in the human realm, when they hear such profound Prajñāpāramitā, their minds are unclear, doubtful, timid, or they give rise to mistaken understanding, and thus it is difficult for them to be awakened.
“Furthermore, Subhūti, there are sons and daughters of good family abiding in the bodhisattva vehicle who, although in previous lives they heard internal emptiness up to the emptiness of the self-nature of emptiness but did not ask about its profound meaning; although they heard suchness up to the inconceivable realm but did not ask about its profound meaning; although they heard the noble truths of suffering, origination, cessation, and the path but did not ask about their profound meaning, therefore now, being born in the human realm, when they hear such profound Prajñāpāramitā, their minds are unclear, doubtful, timid, or they give rise to distorted understanding, and thus it is difficult for them to be awakened.
“Furthermore, Subhūti, there are sons and daughters of good family abiding in the bodhisattva vehicle who, although in previous lives they heard the four meditative absorptions, the four immeasurables, and the four formless concentrations but did not ask about their profound meanings; although they heard the eight liberations, the eight spheres of mastery, the nine successive concentrations, and the ten universal bases but did not ask about their profound meanings; although they heard the four foundations of mindfulness up to the eightfold noble path but did not ask about their profound meanings; although they heard the liberation doors of emptiness, signlessness, and wishlessness but did not ask about their profound meanings; although they heard the ten stages of the three vehicles and the bodhisattva stages but did not ask about their profound meanings, therefore now, being born in the human realm, when they hear such profound Prajñāpāramitā, their minds are unclear, doubtful, timid, or they give rise to biased understanding, and thus it is difficult for them to be awakened.
“Furthermore, Subhūti, there are sons and daughters of good family abiding in the bodhisattva vehicle who, although in previous lives they heard the five kinds of eyes and the six supernormal powers but did not ask about their profound meanings; although they heard the ten powers of the Buddha up to the eighteen unique qualities of a Buddha but did not ask about their profound meanings; although they heard the thirty-two marks of a great being and the eighty excellent characteristics but did not ask about their profound meanings; although they heard the quality of never forgetting and the constant quality of renunciation but did not ask about their profound meanings; although they heard all dhāraṇī gateways and all samādhi gateways but did not ask about their profound meanings; although they heard the practices of great bodhisattvas and the unsurpassed perfect enlightenment of all Buddhas but did not ask about their profound meanings; although they heard omniscient wisdom, path-knowing wisdom, and all-modes-knowing wisdom but did not ask about their profound meanings, therefore now, being born among humans, when they hear such profound Prajñāpāramitā, their minds are unclear, doubtful, timid, or they give rise to mistaken understanding, and thus it is difficult for them to be awakened.
“Furthermore, Subhūti, there are sons and daughters of good family abiding in the bodhisattva vehicle who, although in previous lives they heard Prajñāpāramitā and also asked about its profound meaning, for one day, two days, three days, four days, or five days did not diligently practice according to the teachings. Therefore now, being born among humans, when they hear such profound Prajñāpāramitā, whether for one day, two days, three days, four days, or five days, their minds remain firm and cannot be destroyed by anyone. If they separate from the profound Prajñāpāramitā they have heard, they immediately retreat and give rise to doubt. Why? Subhūti, these sons and daughters of good family abiding in the bodhisattva vehicle, because in previous lives they heard Prajñāpāramitā and asked about its profound meaning but did not practice diligently according to the teachings, therefore in this life, if they encounter virtuous friends who earnestly encourage them, they rejoice and accept the profound Prajñāpāramitā. If they do not encounter virtuous friends who earnestly encourage them, they do not wish to hear or accept this scripture. Toward Prajñāpāramitā, sometimes they wish to hear it and sometimes they do not; sometimes they are firm and sometimes they retreat. Their minds are easily moved, advancing and retreating without certainty, like a light feather carried and blown about by the wind. Know that such sons and daughters of good family abiding in the bodhisattva vehicle have aspired toward the Great Vehicle but for only a very short time; they have not yet approached many true virtuous friends, have not yet made offerings to many Buddhas and World-Honored Ones, and have not yet upheld, recited, written down, contemplated, or explained profound Prajñāpāramitā.
“Subhūti, know that these sons and daughters of good family abiding in the bodhisattva vehicle have not yet learned Prajñāpāramitā; have not yet learned internal emptiness up to the emptiness of the self-nature of emptiness; have not yet learned suchness up to the inconceivable realm; have not yet learned the noble truths of suffering, origination, cessation, and the path; have not yet learned the four meditative absorptions, the four immeasurables, and the four formless concentrations; have not yet learned the eight liberations, the eight spheres of mastery, the nine successive concentrations, and the ten universal bases; have not yet learned the four foundations of mindfulness up to the eightfold noble path; have not yet learned the liberation doors of emptiness, signlessness, and wishlessness; have not yet learned the ten stages of the three vehicles and bodhisattvas; have not yet learned the five kinds of eyes and the six supernormal powers; have not yet learned the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha; have not yet learned the thirty-two marks of a great being and the eighty excellent characteristics; have not yet learned the quality of never forgetting and the constant quality of renunciation; have not yet learned all dhāraṇī gateways and all samādhi gateways; have not yet learned all practices of great bodhisattvas; have not yet learned the unsurpassed perfect enlightenment of all Buddhas; have not yet learned omniscient wisdom, path-knowing wisdom, and all-modes-knowing wisdom. Subhūti, know that these sons and daughters of good family abiding in the bodhisattva vehicle have only newly aspired toward the Great Vehicle. Regarding the Dharma of the Great Vehicle, they have only accomplished a small portion of faith, reverence, aspiration, and delight, and are not yet able to write down, uphold, recite, cultivate, contemplate, or explain profound Prajñāpāramitā for others.
“Furthermore, Subhūti, if sons and daughters of good family abiding in the bodhisattva vehicle do not write down, uphold, recite, cultivate, contemplate, or explain profound Prajñāpāramitā for others; if they do not use Prajñāpāramitā up to the perfection of giving to gather and guide sentient beings; and if they do not use omniscient wisdom, path-knowing wisdom, and all-modes-knowing wisdom to gather and guide sentient beings, then these sons and daughters of good family abiding in the bodhisattva vehicle will not be protected by Prajñāpāramitā up to the perfection of giving; and continuing until they will not be protected by omniscient wisdom, path-knowing wisdom, and all-modes-knowing wisdom. These sons and daughters of good family abiding in the bodhisattva vehicle cannot practice Prajñāpāramitā in accordance with the teachings; and continuing until they cannot practice omniscient wisdom, path-knowing wisdom, and all-modes-knowing wisdom in accordance with the teachings. Because of this cause and condition, they fall into the fruits of the Śrāvaka vehicle or the solitary Buddha vehicle. Why?
“Because these sons and daughters of good family abiding in the bodhisattva vehicle cannot write down, uphold, recite, cultivate, contemplate, or explain profound Prajñāpāramitā for others; they cannot use profound Prajñāpāramitā, extensively up to all-modes-knowing wisdom, to gather and guide sentient beings; they cannot practice Prajñāpāramitā, extensively up to all-modes-knowing wisdom, in accordance with the teachings; they are not protected by Prajñāpāramitā, and continuing until they are not protected by all-modes-knowing wisdom. Therefore, they fall into the fruits of the Śrāvaka vehicle or the solitary Buddha vehicle.”
Chapter 49: THE SIMILE OF THE BOAT (1)
The Buddha said:
Venerable Subhuti, it is like this: out in the vast ocean, when a ship is wrecked, those people on the ship, if they cannot reach for wood, objects, rafts, planks, or corpses as something to rely upon, will certainly drown and will not be able to reach the shore. If they can reach wood, objects, rafts, planks, or corpses as something to rely upon, then one should know with certainty that they will not drown in the great ocean and will safely reach the shore, suffer no harm, and enjoy various pleasures. In the same way, Subhuti, although those virtuous men and virtuous women abiding in the Bodhisattva Vehicle may, with regard to the Great Vehicle, have accomplished only a small portion of faith, reverence, and delight, if they do not write down, uphold, recite, contemplate, cultivate, and expound for others the profound Prajñāpāramitā as a place of reliance, then one should know that such virtuous men and virtuous women abiding in the Bodhisattva Vehicle will decline midway, fail to attain the unsurpassed Enlightenment, and fall into the state of Śrāvakas or Pratyekabuddhas. Those virtuous men and virtuous women abiding in the Bodhisattva Vehicle who, with regard to the Great Vehicle, have fully accomplished faith, reverence, and delight, or who write down, uphold, recite, cultivate, contemplate, and expound for others the profound Prajñāpāramitā as a place of reliance, should be known as such virtuous men and virtuous women abiding in the Bodhisattva Vehicle who certainly will not fall midway into the fruit of Śrāvakas or Pratyekabuddhas, but will definitely attain the unsurpassed Enlightenment.
Furthermore, Subhuti, it is like a person wishing to cross a dangerous and desolate wilderness. If that person does not bring provisions and necessary supplies, they will not reach the peaceful land; midway they will encounter suffering and lose their life. In the same way, Subhuti, although those virtuous men and virtuous women abiding in the Bodhisattva Vehicle have faith in the unsurpassed Enlightenment, have the power of patience, have a pure mind, have extraordinary joy, have extraordinary aspirations, and have diligent renunciation, if they do not embrace the profound Prajñāpāramitā and other virtues, then one should know that such virtuous men and virtuous women abiding in the Bodhisattva Vehicle will decline midway, fail to attain the unsurpassed Enlightenment, and fall into the fruit of Śrāvakas or Pratyekabuddhas.
Subhuti, you should know that it is like a person wishing to cross a dangerous and desolate wilderness. If they constantly carry provisions, weapons, and supplies, then they will reach the peaceful land and certainly will not encounter the suffering of losing their life midway. In the same way, Subhuti, those virtuous men and virtuous women abiding in the Bodhisattva Vehicle who, with regard to the unsurpassed Enlightenment, have faith, patience, a pure mind, extraordinary joy, extraordinary aspirations, and diligent renunciation, and who constantly protect and uphold the profound Prajñāpāramitā and other virtues, should be known as such virtuous men and virtuous women abiding in the Bodhisattva Vehicle who certainly will not decline or retreat midway, will transcend the states of Śrāvakas and Pratyekabuddhas, bring about the accomplishment of sentient beings, adorn and purify Buddha-fields, and quickly attain the unsurpassed Enlightenment.
Furthermore, Subhuti, it is like a man or woman carrying an earthen vessel to a river, pond, well, stream, or canal to fetch water. One should know that this vessel will quickly dissolve. Why? Because this vessel has not been fired, it cannot hold water and will certainly return to being earth. In the same way, Subhuti, although those virtuous men and virtuous women abiding in the Bodhisattva Vehicle have faith in the unsurpassed Enlightenment, have patience, a pure mind, extraordinary joy, extraordinary aspirations, and diligent renunciation, if they lack the skillful means of the profound Prajñāpāramitā to protect them, then they will be separated from Prajñāpāramitā, Dhyāna, vigor, patience, pure morality, and generosity pāramitās. They will also become separated from emptiness of the internal, emptiness of the external, emptiness of both internal and external, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundaries, emptiness of the unscattered and unchanging, emptiness of intrinsic nature, emptiness of own characteristics and common characteristics, emptiness of all phenomena, emptiness of that which cannot be grasped, emptiness of lack of essence, emptiness of self-nature, emptiness of the self-nature of lack of essence. They will also become separated from suchness, the Dharma realm, the nature of phenomena, the nature of non-deception, the nature of non-change, the nature of equality, the nature of being free from arising, the determined Dharma, the abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm. They will also become separated from the noble truths of suffering, origination, cessation, and the path. They will also become separated from the four dhyānas, the four immeasurables, and the four formless concentrations. They will also become separated from the eight liberations, the eight spheres of mastery, the nine sequential concentrations, and the ten totalities. They will also become separated from the four foundations of mindfulness, 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. They will also become separated from the liberation doors of emptiness, signlessness, and wishlessness. They will also become separated from the ten Bodhisattva stages. They will also become separated from the five kinds of eyes and the six supernatural powers. They will also become separated from the ten powers of the Tathāgata, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha. They will also become separated from the quality of never forgetting and the constant nature of equanimous relinquishment. They will also become separated from all dhāraṇī methods and all samādhi methods. They will also become separated from bringing about the accomplishment of sentient beings and adorning and purifying Buddha-fields. They will also become separated from all-knowing wisdom, wisdom of the paths, and wisdom of all aspects. Therefore, one should know that such virtuous men and virtuous women abiding in the Bodhisattva Vehicle will decline midway, fail to attain the unsurpassed Enlightenment, and fall into the fruit of Śrāvakas or Pratyekabuddhas.
Subhuti, you should know that it is like a man or woman bringing a fully fired earthen vessel to a river, pond, well, stream, or canal to fetch water. One should know that this vessel certainly will not dissolve. Why? Because this vessel has been thoroughly fired and can hold water, being very strong and durable. In the same way, Subhuti, there are virtuous men and virtuous women abiding in the Bodhisattva Vehicle who, with regard to the unsurpassed Enlightenment, have faith, patience, a pure mind, extraordinary Dharma joy, extraordinary aspirations, and diligent renunciation, and who constantly use skillful means to embrace the profound Prajñāpāramitā. They will not become separated from Prajñāpāramitā, Dhyāna, vigor, patience, pure morality, and generosity pāramitās. Thus, they will not become separated from all-knowing wisdom, wisdom of the paths, and wisdom of all aspects. Therefore, they are constantly embraced and protected by the Buddhas and assemblies of great Bodhisattvas. One should know that such virtuous men and virtuous women abiding in the Bodhisattva Vehicle certainly will not decline or retreat midway, will transcend the Śrāvaka and Pratyekabuddha stages, bring about the accomplishment of sentient beings, adorn and purify Buddha-fields, and quickly attain the unsurpassed Enlightenment.
Furthermore, Subhuti, it is like a merchant without keen wisdom whose ship, while still on the shore of the sea, has not yet finished repairing its equipment, but he loads his wealth onto the ship, pushes the ship into the water, and sets sail. One should know that this ship will be damaged and sink midway, causing the people, ship, and wealth to scatter everywhere. Such a merchant without keen wisdom loses his life and much wealth. In the same way, Subhuti, there are virtuous men and virtuous women abiding in the Bodhisattva Vehicle who, although they have faith in the unsurpassed Enlightenment, patience, a pure mind, extraordinary Dharma joy, extraordinary aspirations, and diligent renunciation, lack the skillful means of the profound Prajñāpāramitā to protect them and therefore become separated from Prajñāpāramitā, Dhyāna, vigor, patience, pure morality, and generosity pāramitās. Thus, they become separated from all-knowing wisdom, wisdom of the paths, and wisdom of all aspects. One should know that such virtuous men and virtuous women abiding in the Bodhisattva Vehicle decline midway and lose their life and great treasures. Losing their life means falling into the fruit of Śrāvakas or Pratyekabuddhas. Losing their treasures means losing the unsurpassed Enlightenment.
Subhuti, you should know that it is like a wise and skilled merchant whose ship is still on shore. First he repairs it, and once it is complete and he knows it will no longer be damaged, he pushes it into the water, then places his wealth onto the ship and departs. One should know that this ship certainly will not be damaged or sink, and therefore the person and the wealth will reach a safe place. In the same way, Subhuti, there are virtuous men and virtuous women abiding in the Bodhisattva Vehicle who, with regard to the unsurpassed Enlightenment, have faith, patience, a pure mind, extraordinary Dharma joy, extraordinary aspirations, and diligent renunciation, and who also have the skillful means of the profound Prajñāpāramitā protecting them. Therefore, they do not become separated from Prajñāpāramitā, Dhyāna, vigor, patience, pure morality, and generosity pāramitās; up to not becoming separated from all-knowing wisdom, wisdom of the paths, and wisdom of all aspects. Therefore, they are constantly embraced and protected by the Buddhas and assemblies of great Bodhisattvas. One should know that such virtuous men and virtuous women abiding in the Bodhisattva Vehicle certainly will not fail and retreat midway, will transcend the Śrāvaka and Pratyekabuddha stages, bring about the accomplishment of sentient beings, adorn and purify Buddha-fields, and quickly attain the unsurpassed Enlightenment.
Furthermore, Subhuti, it is like a person who is one hundred and twenty years old, elderly and weak, and also afflicted by many illnesses. These are illnesses of wind, heat, phlegm, or all three illnesses together. What do you think? Can this sick old person rise from the bed on their own?
Subhuti replied:
No, World-Honored One! No, Sugata!
The Buddha said:
Subhuti, even if this person were supported and helped to stand, they would not have enough strength to walk one krośa, two krośas, or three krośas. Why? Because they are too old and sick. In the same way, Subhuti, there are virtuous men and virtuous women abiding in the Bodhisattva Vehicle who, although they have faith in the unsurpassed Enlightenment, patience, a pure mind, extraordinary Dharma joy, extraordinary aspirations, and diligent renunciation, lack the skillful means of the profound Prajñāpāramitā to protect them, and therefore become separated from Prajñāpāramitā, Dhyāna, vigor, patience, pure morality, and generosity pāramitās. Thus, they become separated from all-knowing wisdom, wisdom of the paths, and wisdom of all aspects. One should know that such virtuous men and virtuous women abiding in the Bodhisattva Vehicle will decline midway, fail to attain the unsurpassed Enlightenment, and fall into the Śrāvaka or Pratyekabuddha stages. Why? Because without the skillful means of the profound Prajñāpāramitā protecting them, they become separated from virtues, and Buddhas and Bodhisattvas do not protect and remember them.
Subhuti, it is like a person who is one hundred and twenty years old, elderly and weak, and afflicted with many illnesses, namely illnesses of wind, heat, phlegm, or all three illnesses. This sick old person wishes to rise from the bed and go elsewhere but cannot do so by their own effort. Two strong people support them under both armpits, slowly lift them up, and say: “There is nothing difficult about this. Wherever you wish to go, the two of us will escort you safely there, without harm or injury.” In the same way, Subhuti, there are virtuous men and virtuous women abiding in the Bodhisattva Vehicle who, although they have faith in the unsurpassed Enlightenment, patience, a pure mind, extraordinary Dharma joy, extraordinary aspirations, and diligent renunciation, also have the skillful means of the profound Prajñāpāramitā protecting them. Therefore, they do not become separated from Prajñāpāramitā, Dhyāna, vigor, patience, pure morality, and generosity pāramitās. Thus, they do not become separated from all-knowing wisdom, wisdom of the paths, and wisdom of all aspects. One should know that such virtuous men and virtuous women abiding in the Bodhisattva Vehicle certainly will not fail or retreat midway, will transcend the Śrāvaka and Pratyekabuddha stages, bring about the accomplishment of sentient beings, adorn and purify Buddha-fields, and quickly attain the unsurpassed Enlightenment. Why? Because they possess the skillful means of the profound Prajñāpāramitā protecting them, they possess all virtues, and Buddhas and Bodhisattvas together protect and remember them.
The venerable Subhuti said to the Buddha:
World-Honored One, why is it that those virtuous men and virtuous women abiding in the Bodhisattva Vehicle, because they lack the skillful means of the profound Prajñāpāramitā to protect them, become separated from virtues, fall into the fruits of Śrāvakas and Pratyekabuddhas, and do not attain the unsurpassed Enlightenment?
The Buddha said:
Subhuti, well said, well said! For the benefit and welfare of those virtuous men and virtuous women abiding in the Bodhisattva Vehicle, you have asked such a question. Listen carefully, and I shall explain it for you. Subhuti, you should know that there are virtuous men and virtuous women abiding in the Bodhisattva Vehicle who, from the time they first arouse the aspiration for enlightenment, have grasped the notions of self and what belongs to self, and practice generosity up to Prajñāpāramitā. When these virtuous men and virtuous women practice generosity, they think: “I constantly practice giving; I give this object; that person receives the thing I give.” When practicing pure morality, they think: “I constantly uphold precepts; I uphold these precepts; I possess these precepts.” When practicing patience, they think: “I constantly cultivate patience; I am patient with that person; I possess this patience.” When practicing vigor, they think: “I constantly practice vigor; I engage in this vigor; I possess this vigor.” When practicing Dhyāna, they think: “I constantly cultivate concentration; I engage in this cultivation of concentration; I possess this concentration.” When practicing Prajñā, they think: “I constantly cultivate wisdom; I engage in this cultivation of wisdom; I possess this wisdom.”
Furthermore, Subhuti, when these virtuous men and virtuous women practice generosity, they grasp that there is such giving, grasp that it is because of such giving, and grasp that giving belongs to self. When practicing pure morality, they grasp that there is such pure morality, grasp that it is because of such pure morality, and grasp that pure morality belongs to self. When practicing patience, they grasp that there is such patience, grasp that it is because of such patience, and grasp that patience belongs to self. When practicing vigor, they grasp that there is such vigor, grasp that it is because of such vigor, and grasp that vigor belongs to self. When practicing Dhyāna, they grasp that there is such Dhyāna, grasp that it is because of such Dhyāna, and grasp that Dhyāna belongs to self. When practicing Prajñā, they grasp that there is such Prajñā, grasp that it is because of such Prajñā, and grasp that Prajñā belongs to self. These virtuous men and virtuous women are constantly followed by attachment to self and what belongs to self. Therefore, their practice of generosity up to Prajñāpāramitā only increases saṃsāra and cannot liberate them from the sufferings of birth, old age, sickness, and death. Why? Because within the generosity pāramitā one cannot make such distinctions or give rise to such grasping; up to within Prajñāpāramitā one also cannot make such distinctions or give rise to such grasping. Why? Because being free from the characteristics of this shore and the other shore is the characteristic of generosity pāramitā, and likewise the characteristic of Prajñāpāramitā. Subhuti, you should know that these virtuous men and virtuous women abiding in the Bodhisattva Vehicle do not know the characteristics of this shore and the other shore, and therefore cannot uphold generosity, pure morality, patience, vigor, Dhyāna, and Prajñāpāramitā; up to not being able to uphold all-knowing wisdom, wisdom of the paths, and wisdom of all aspects. Therefore, these virtuous men and virtuous women abiding in the Bodhisattva Vehicle fall into the fruit of Śrāvakas or Pratyekabuddhas and do not attain the unsurpassed Enlightenment.