THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 511
Chapter 16: THE INCONCEIVABLE
At that time, Venerable Subhūti again 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 without number; it appears in the world because of an incomparable matter.”
The Buddha said to Subhūti:
“Thus it is, thus it is, exactly as you have said! Subhūti, how does the profound Prajñāpāramitā appear in the world because of a great matter? It means that the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, in order to rescue all sentient beings, never at any time abandon the great matter. The profound Prajñāpāramitā appears in the world because of this.
Subhūti, how does the profound Prajñāpāramitā appear in the world because of an inconceivable matter? It means that the Buddha-nature, Tathāgata-nature, Naturally Awakened nature, and the wisdom of the nature of all aspects possessed by all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones are all inconceivable. The profound Prajñāpāramitā appears in the world because of this.
Subhūti, how does the profound Prajñāpāramitā appear in the world because of an immeasurable matter? It means that the Buddha-nature, Tathāgata-nature, Naturally Awakened nature, and the wisdom of the nature of all aspects possessed by all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones cannot be weighed or measured by any sentient being. The profound Prajñāpāramitā appears in the world because of this.
Subhūti, how does the profound Prajñāpāramitā appear in the world because of a matter without number? It means that the Buddha-nature, Tathāgata-nature, Naturally Awakened nature, and the wisdom of the nature of all aspects possessed by all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones cannot be truly known by anyone in terms of their number or quantity. The profound Prajñāpāramitā appears in the world because of this.
Subhūti, how does the profound Prajñāpāramitā appear in the world because of an incomparable matter? It means that the Buddha-nature, Tathāgata-nature, Naturally Awakened nature, and the wisdom of the nature of all aspects possessed by all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones have nothing that can equal them, much less anything that can surpass them. The profound Prajñāpāramitā appears in the world because of this.”
Venerable Subhūti again addressed the Buddha:
“Are only the Buddha-nature, Tathāgata-nature, Naturally Awakened nature, and the wisdom of the nature of all aspects possessed by all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones inconceivable, immeasurable, without number, and incomparable? Apart from these, are there any other dharmas as well?”
The Buddha said to Subhūti:
“Not only are the Buddha-nature, Tathāgata-nature, Naturally Awakened nature, and the wisdom of the nature of all aspects possessed by all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones inconceivable, immeasurable, without number, and incomparable, but there are also other dharmas that are inconceivable, immeasurable, without number, and incomparable. Those dharmas are form, feeling, perception, formations, and consciousness, extending broadly up to the wisdom of all aspects; they too are inconceivable, immeasurable, without number, and incomparable. Thus, all dharmas are inconceivable, immeasurable, without number, and incomparable. Regarding all dharmas in their true nature, the mind and mental factors cannot grasp them. Why? Because form up to consciousness cannot be designated, they are inconceivable, immeasurable, without number, and incomparable. Extending broadly up to the wisdom of all aspects, because it cannot be designated, it is inconceivable, immeasurable, without number, and incomparable.”
Venerable Subhūti said to the Buddha:
“For what reason are form up to consciousness, extending broadly up to the wisdom of all aspects, unable to be designated, and therefore inconceivable, immeasurable, without number, and incomparable?”
The Buddha said to Subhūti:
“Form up to consciousness, extending broadly up to the wisdom of all aspects, because they have no intrinsic nature, cannot be designated. Because they cannot be designated, they are inconceivable, immeasurable, without number, and incomparable.”
Venerable Subhūti again addressed the Buddha:
“Through what causes and conditions do form up to consciousness, extending broadly up to the wisdom of all aspects, all lack intrinsic nature?”
The Buddha said to Subhūti:
“Because, with regard to form up to consciousness, extending broadly up to the wisdom of all aspects, conceptualizing, measuring, counting, or comparing their equality or inequality cannot be grasped.”
Venerable Subhūti said to the Buddha:
“For what reason can form up to consciousness, extending broadly up to the wisdom of all aspects, when conceptualized, measured, counted, or compared as equal or unequal, not be grasped?”
The Buddha said to Subhūti:
“The intrinsic nature of form up to consciousness, extending broadly up to the wisdom of all aspects, is inconceivable, immeasurable, without number, and incomparable, because its intrinsic nature is empty.
Furthermore, Subhūti, because form up to consciousness, extending broadly up to the wisdom of all aspects, cannot be grasped, they are inconceivable, immeasurable, without number, and incomparable.”
Venerable Subhūti immediately said to the Buddha:
“What is the reason that form up to consciousness, extending broadly up to the wisdom of all aspects, cannot be grasped, and therefore is inconceivable, immeasurable, without number, and incomparable?”
The Buddha said to Subhūti:
“Form up to consciousness, extending broadly up to the wisdom of all aspects, cannot be grasped because they have no limits. Because they cannot be grasped, they are inconceivable, immeasurable, without number, and incomparable.”
Venerable Subhūti immediately said to the Buddha:
“What is the reason that form up to consciousness, extending broadly up to the wisdom of all aspects, have no limits and therefore cannot be grasped?”
The Buddha said to Subhūti:
“Because form up to consciousness, extending broadly up to the wisdom of all aspects, are inconceivable, immeasurable, without number, and incomparable, they have no limits. Because they have no limits, they cannot be grasped.
Furthermore, Subhūti, what do you think? Within form up to consciousness, extending broadly up to the wisdom of all aspects, which are inconceivable, immeasurable, without number, and incomparable, can form up to consciousness, extending broadly up to the wisdom of all aspects, be grasped?”
Subhūti replied:
“World-Honored One, they cannot be grasped.”
The Buddha said:
“Subhūti, thus it is, thus it is! For this reason, all dharmas are inconceivable, immeasurable, without number, and incomparable. Subhūti, you should know that because all dharmas are inconceivable, immeasurable, without number, and incomparable, the Buddha-dharma, Tathāgata-dharma, Naturally Awakened Dharma, and the wisdom of all dharmas are also inconceivable, immeasurable, without number, and incomparable.
Subhūti, you should know that the Buddha-dharma, Tathāgata-dharma, Naturally Awakened Dharma, and the wisdom of all dharmas of all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones are inconceivable because they eliminate conceptualization; immeasurable because they eliminate measurement; without number because they eliminate counting; incomparable because they eliminate comparison. Therefore, all dharmas are inconceivable, immeasurable, without number, and incomparable.
Subhūti, you should know that the Buddha-dharma, Tathāgata-dharma, Naturally Awakened Dharma, and the wisdom of all dharmas of all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones are inconceivable because they transcend conceptualization; immeasurable because they transcend measurement; without number because they transcend number; incomparable because they transcend comparison. Therefore, all dharmas are inconceivable, immeasurable, without number, and incomparable.
Subhūti, you should know that ‘inconceivable’ is only a concept of inconceivability. ‘Unable to be measured’ is only a concept of immeasurability. ‘Without number’ is only a concept of being without number. ‘Incomparable’ is only a concept of being incomparable. For this reason, the Buddha-dharma, Tathāgata-dharma, Naturally Awakened Dharma, and the wisdom of all dharmas are inconceivable, immeasurable, without number, and incomparable.
Subhūti, you should know that the inconceivable is like the inconceivable nature of space; extending broadly, the incomparable is like space and cannot be compared with anything. For this reason, the Buddha-dharma, Tathāgata-dharma, Naturally Awakened Dharma, and the wisdom of all dharmas of all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones are inconceivable, immeasurable, without number, and incomparable.
Subhūti, you should know that the Buddha-dharma, Tathāgata-dharma, Naturally Awakened Dharma, and the wisdom of all dharmas of all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, as well as those of Hearers, Solitary Buddhas, gods, humans, asuras in the world, and all others, are all inconceivable, immeasurable, without number, and incomparable. For this reason, it is said that the Buddha-dharma, Tathāgata-dharma, Naturally Awakened Dharma, and the wisdom of all dharmas of the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones are inconceivable, immeasurable, without number, and incomparable.”
When the Buddha expounded this chapter on the inconceivable, immeasurable, without number, and incomparable, among the assembly there were five hundred bhikṣus whose minds were liberated through the exhaustion of all defilements. There were also two thousand bhikṣuṇīs whose minds were liberated through the exhaustion of all defilements. Furthermore, there were sixty thousand upāsakas who, among all dharmas, were freed from dust and defilements and attained the pure Dharma-eye. There were also thirty thousand upāsikās who, among all dharmas, were freed from dust and defilements and likewise attained the pure Dharma-eye. Furthermore, there were two thousand great Bodhisattvas who attained the patience with the non-arising of dharmas and received predictions that they would become Buddhas in the Fortunate Eon.
Chapter 17: SIMILES
At that time, Venerable Subhūti again addressed the Buddha:
Venerable World-Honored One, does the Perfection of Wisdom appear in the world because of a great matter, because of an inconceivable matter, because of an immeasurable matter, because of a matter without number, and because of an incomparable matter?
The Buddha said:
Subhūti, it is so, it is so! Why? Because the profound Perfection of Wisdom is able to accomplish the six perfections; it constantly accomplishes the emptiness of the inner, up to and including the emptiness of the absence of self-nature; it constantly accomplishes suchness, up to and including the inconceivable realm; it constantly accomplishes the noble truths of suffering, origination, cessation, and the path; it constantly accomplishes the four meditations, the four immeasurables, and the four formless absorptions; it constantly accomplishes the four foundations of mindfulness, up to and including the eightfold noble path; it constantly accomplishes the eight liberations, the eight stages of mastery, the nine successive concentrations, and the ten universal bases; it constantly accomplishes the three liberation gates of emptiness, signlessness, and wishlessness; it constantly accomplishes the stages from the pure contemplation stage up to the Tathāgata stage; it constantly accomplishes the stages from the Extremely Joyful stage up to the Dharma Cloud stage; it constantly accomplishes all dhāraṇī methods and all samādhi methods; it constantly accomplishes the five kinds of eyes and the six supernormal powers; it constantly accomplishes the ten powers of the Tathāgata up to and including the eighteen unique qualities of a Buddha; it constantly accomplishes great loving-kindness, great compassion, great joy, and great equanimity; it constantly accomplishes the thirty-two marks of a Great Being and the eighty excellent characteristics; it constantly accomplishes the quality of never forgetting and the nature of always maintaining equanimity; it constantly accomplishes the fruit of Stream-entry up to and including Pratyekabuddha enlightenment; it constantly accomplishes all practices of the Great Bodhisattva and the unsurpassed enlightenment of all Buddhas; it constantly accomplishes the wisdom of all-knowing, the wisdom of the path-aspect, and the wisdom of all aspects.
Subhūti, you should know that just as a great king of the Kṣatriya lineage who has received the consecration ceremony possesses majestic power and sovereignty, having conquered all, then entrusts the affairs of the state to his great ministers, folds his hands, rests, and enjoys peace and happiness, so too is the Tathāgata. As the Great Dharma King, possessing majestic power and sovereignty, He has conquered all. He entrusts all the teachings of the Śrāvakas, the teachings of the Pratyekabuddhas, the teachings of Bodhisattvas, and the teachings of the Tathāgata to the profound Perfection of Wisdom. This is because the profound Perfection of Wisdom is fully capable of accomplishing every undertaking. Therefore, Subhūti, the profound Perfection of Wisdom appears in the world because of a great matter. Broadly speaking, it appears in the world because of an incomparable matter. Why? Because the profound Perfection of Wisdom does not cling to or grasp form, it appears in the world in order to accomplish all deeds. It does not cling to or grasp feeling, perception, formations, or consciousness, and therefore appears in the world in order to complete all deeds. Broadly speaking, it does not cling to or grasp the wisdom of all-knowing, and therefore appears in the world in order to accomplish all deeds. It does not cling to or grasp the wisdom of the path-aspect or the wisdom of all aspects, and therefore appears in the world in order to accomplish all deeds. It does not cling to or grasp the fruit of Stream-entry, and therefore appears in the world in order to accomplish all deeds. Up to and including not clinging to or grasping the unsurpassed enlightenment of the Buddha, it appears in the world in order to accomplish all deeds.
The Venerable Subhūti said to the Buddha:
Why does this profound Perfection of Wisdom, because it does not grasp form up to and including the unsurpassed enlightenment of all Buddhas, appear in the world in order to accomplish all deeds?
The Buddha said:
Subhūti, what do you think? According to your understanding, can form up to and including the unsurpassed enlightenment of all Buddhas be grasped?
Subhūti replied:
World-Honored One, no! Well-Gone One, no!
The Buddha said to Subhūti:
Excellent, excellent! I also do not see form up to and including the unsurpassed enlightenment of the Buddha as something that can be grasped. Because it is not seen, it is not held. Because it is not held, it is not clung to. For this reason, the profound Perfection of Wisdom does not cling to or grasp form up to and including the unsurpassed enlightenment of the Buddha.
Subhūti, you should know that I also do not see Buddha-nature, Tathāgata-nature, naturally awakened nature, or the nature of the wisdom of all-knowing of all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, as something that can be grasped. Because it is not seen, it is not held. Because it is not held, it is not clung to. The profound Perfection of Wisdom is likewise so: it does not see Buddha-nature, Tathāgata-nature, naturally awakened nature, or the nature of the wisdom of all-knowing of all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, as something to be grasped. Because of this cause and condition of non-grasping, Subhūti, when Great Bodhisattvas practice the profound Perfection of Wisdom, they should not grasp form, feeling, perception, formations, consciousness, or, broadly speaking, Buddha-nature, Tathāgata-nature, naturally awakened nature, or the nature of the wisdom of all-knowing of all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones.
At that time, the gods of the Desire Realm and Form Realm all said together to the Buddha:
This Perfection of Wisdom is extremely profound, difficult to see and difficult to understand, beyond thought, beyond the realm of thought, the peaceful, the wondrous, the one who knows correctly, the deep, the supremely intelligent and wise—only such beings can understand it. Any sentient beings who deeply believe in and understand this Perfection of Wisdom should be known to have previously made offerings to hundreds of thousands of Buddhas. In the presence of Buddhas they made great vows, planted many roots of virtue, drawn near to virtuous friends, and received the protection of countless virtuous friends; only then can they believe in and understand such a Perfection of Wisdom. If they hear such a Perfection of Wisdom and wholeheartedly believe and understand it, know that this person is a Great Bodhisattva who will certainly attain the unsurpassed enlightenment.
Suppose all sentient beings in a trichiliocosm, each and every one, attained the levels of Faith-Followers, Dharma-Followers, the Eighth Person, Stream-entry, Once-returning, Non-returning, Arhatship, and Pratyekabuddha, and all of them accomplished either wisdom or abandonment. This still would not compare to a person who, for one day, joyfully accepts, contemplates, considers, and observes this profound Perfection of Wisdom. That person has accomplished the patience with regard to the profound Perfection of Wisdom and surpasses those possessing wisdom and abandonment by an immeasurable and boundless extent. Why? Because although those who have attained Faith-Following, wisdom, or abandonment have all attained the patience of the unborn dharma, it is only a small portion compared with the patience of a Great Bodhisattva.
At that time, the Buddha said to the gods:
Excellent, excellent, just as you have said! Gods, you should know that if good men and good women listen to the Perfection of Wisdom for even a short while, and after hearing it believe and understand it, write it down, uphold it, read and recite it, cultivate it, contemplate it, and explain it, those good men and good women will quickly escape birth and death and soon attain Nirvāṇa. They will surpass those who, seeking the Śrāvaka vehicle or the Pratyekabuddha vehicle, abandon the Perfection of Wisdom and study other scriptures, whether for one eon or more than one eon. Why? Because within this profound Perfection of Wisdom scripture are encompassed all the most wondrous and supreme dharmas. Those at the stages of Faith-Following and Dharma-Following must diligently cultivate this scripture so that the deeds they have undertaken may quickly reach completion according to their aspirations. All Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, relying upon this learning, have attained, are attaining, and will attain the unsurpassed enlightenment.
At that time, the gods said together:
This Perfection of Wisdom is the Great Perfection, the inconceivable Perfection, the immeasurable Perfection, the Perfection without number, the incomparable Perfection. Those from the stage of Faith-Following up to Pratyekabuddhas all diligently study this dharma and quickly attain Nirvāṇa. All assemblies of Great Bodhisattvas diligently cultivate this dharma and quickly attain the unsurpassed enlightenment. Although Śrāvakas, Pratyekabuddhas, and Bodhisattvas all rely on this dharma to study and each reaches the ultimate end, the profound Perfection of Wisdom itself neither increases nor decreases.
After saying these words, the gods rejoiced greatly, bowed at the feet of the Buddha, circumambulated the Buddha three times to the right, and then returned to their palaces. After leaving the assembly but not far away, they all disappeared and each returned to their own palace.
At that time, the Venerable Subhūti again said to the Buddha:
World-Honored One, from where do those Great Bodhisattvas who hear the teaching of the Perfection of Wisdom and deeply believe and understand it come?
The Buddha said:
Subhūti, if the Great Bodhisattvas, upon hearing the exposition of the profound Perfection of Wisdom, believe and deeply understand it, do not sink, do not become attached, do not be deluded, do not become frightened, do not hesitate, do not fear, do not cling, do not grasp; instead rejoice, receive it respectfully, make offerings, and honor it; and they constantly follow the Dharma teacher to ask about its meaning and principles, whether walking, standing, sitting, or lying down, never leaving it at any time, like a newborn calf that never separates from its mother. Even if they have not yet attained a thorough and ultimate understanding of the meaning of the profound Perfection of Wisdom so that they can teach it to others, they will never separate from this profound Perfection of Wisdom scripture or from the Dharma teacher who expounds it. Subhūti, you should know that such a Great Bodhisattva was originally born among humans and, after passing away, was reborn again in this realm. Why is this so? Because in a previous life, this Great Bodhisattva heard the profound Perfection of Wisdom, and after hearing it, upheld it, recited it, cultivated it, contemplated it, explained it, copied it, adorned it with various precious objects, made offerings, showed reverence, honored it, and praised it. Through these roots of virtue, they were able to be far removed from the eight difficulties, and after passing away from the human realm, they were born again among humans and, upon hearing this scripture, immediately believed and deeply understood it.
Venerable Subhūti again said to the Buddha:
If there are Great Bodhisattvas who have accomplished such excellent virtues: after making offerings to and serving Buddhas in other directions, they pass away from those realms and are born into this realm, where they hear the exposition of the profound Perfection of Wisdom, deeply believe and understand it, copy it, uphold it, recite it, contemplate it, explain it, make offerings, show reverence, and do not become weary or lazy—would this be so?
The Buddha said:
Subhūti, those Great Bodhisattvas who have accomplished such excellent virtues—who have made offerings to and served Buddhas in other directions, passed away from those directions, and been born into this realm—will hear the exposition of the profound Perfection of Wisdom, deeply believe and understand it, copy it, uphold it, recite it, contemplate it, explain it, make offerings, show reverence, and their minds will not become weary or lazy. Why is this so? Because previously these Great Bodhisattvas heard the exposition of the profound Perfection of Wisdom from countless Buddhas in other directions, deeply believed and understood it, copied it, upheld it, recited it, contemplated it, explained it, made offerings, showed reverence, and their minds did not become weary or lazy. Through these roots of virtue, after passing away from those realms, they will be born in this realm, hear this scripture, and deeply believe and understand it.
Furthermore, Subhūti, there are Great Bodhisattvas among the heavenly beings in Tuṣita Heaven who pass away and are born among humans. They too accomplish such virtues. Why is this so? Because in a previous life these Great Bodhisattvas were in Tuṣita Heaven, in the presence of the Great Bodhisattva Maitreya, and asked about the profound meaning and principles of the Perfection of Wisdom. Through these roots of virtue, after passing away from that realm, they are born among humans, hear the exposition of the Perfection of Wisdom, deeply believe and understand it, copy it, uphold it, recite it, cultivate it, contemplate it, explain it, make offerings, show reverence, and their minds do not become weary or lazy.
Furthermore, Subhūti, there are virtuous sons abiding in the Great Vehicle who, although in previous lives they heard the Perfection of Wisdom up to the Perfection of Giving; or heard the inner emptiness up to the emptiness of the self-nature of all phenomena; or heard suchness up to the inconceivable realm; or heard the noble truths of suffering, origin, cessation, and path; or heard the four meditative absorptions, the four immeasurables, and the four formless concentrations; or heard the four foundations of mindfulness up to the eightfold noble path; or heard the eight liberations, the eight fields of mastery, the nine successive concentrations, and the ten universal bases; or heard the three liberation doors of emptiness, signlessness, and wishlessness; or heard the stages from the stage of pure contemplation up to the stage of the Tathāgata; or heard the stages from Joyful Stage up to Dharma Cloud Stage; or heard all dhāraṇī teachings and all samādhi teachings; or heard the five kinds of eyes and the six supernatural powers; or heard the ten powers of the Tathāgata up to the eighteen unique qualities of the Buddha; or heard great loving-kindness, great compassion, great sympathetic joy, and great equanimity; or heard the thirty-two marks of the Great Being and the eighty minor characteristics; or heard the quality of not forgetting the Dharma and the nature of always abiding in equanimity; or heard all practices of Great Bodhisattvas and the supreme enlightenment of all Buddhas; or heard all-knowledge, knowledge of the path aspect, and knowledge of all aspects—yet did not ask about their profound meaning and principles. Now, having been born among humans, although they hear such an exposition of the profound Perfection of Wisdom, their minds are confused, doubtful, timid; or they understand it incorrectly and are difficult to awaken.
Furthermore, Subhūti, there are virtuous sons abiding in the Great Vehicle who, although in previous lives they heard the Perfection of Wisdom and even asked about its profound meaning and principles, whether for one day up to ten days, did not diligently practice according to the teachings. Now, having been born among humans and hearing this profound Perfection of Wisdom, even if they remain steadfast and unshakable for one day up to ten days, if they abandon what they have heard from the profound Perfection of Wisdom, their minds become doubtful and they retreat and lose progress. Why is this so? Because these virtuous sons abiding in the Great Vehicle, having heard the profound Perfection of Wisdom in previous lives and even asked about its profound meaning but not diligently practiced according to the teachings, in this very life, if they encounter a good spiritual friend who earnestly reminds and encourages them, they will enjoy hearing the profound Perfection of Wisdom. If they do not encounter such a good spiritual friend who earnestly encourages them, they will not enjoy hearing this scripture. Regarding the Perfection of Wisdom, these people sometimes wish to hear it and sometimes do not; sometimes they are firm and sometimes they retreat. Their minds are sometimes light and sometimes unstable, advancing and retreating unpredictably, like cotton branches swaying in the wind. You should know that these virtuous sons abiding in the Great Vehicle have not been oriented toward the Great Vehicle for long, have not drawn near many true spiritual friends, have not made offerings to many Buddhas and World-Honored Ones, have never upheld, recited, copied, contemplated, or explained the profound Perfection of Wisdom, and have never diligently studied the Perfection of Wisdom up to the Perfection of Giving, and broadly up to all-aspect knowledge. You should know that these virtuous sons abiding in the Great Vehicle have only recently turned toward the Great Vehicle, and therefore have little respect, faith, and delight in the teachings of the Great Vehicle. Because they lack the ability to copy, uphold, recite, cultivate, contemplate, and explain the profound Perfection of Wisdom to others.
Furthermore, Subhūti, if virtuous sons abiding in the Great Vehicle do not copy, uphold, recite, cultivate, contemplate, or explain the profound Perfection of Wisdom to others; or if they are unable to use the profound Perfection of Wisdom up to the Perfection of Giving, broadly extending to all-aspect knowledge, to guide sentient beings, then these virtuous sons abiding in the Great Vehicle do not receive the protection and mindfulness of the Perfection of Wisdom up to the Perfection of Giving, broadly extending to all-aspect knowledge. These virtuous sons abiding in the Great Vehicle cannot practice the Perfection of Wisdom up to the Perfection of Giving in accordance with the teachings, broadly extending to all-aspect knowledge. Because of this, they fall into the ranks of Hearers or Pratyekabuddhas. Why is this so? Because these virtuous sons abiding in the Great Vehicle cannot copy, uphold, recite, cultivate, contemplate, or explain the Perfection of Wisdom to others, nor can they use the profound Perfection of Wisdom, broadly extending to all-aspect knowledge, to embrace and guide sentient beings. They cannot practice accordingly the Perfection of Wisdom, broadly extending to all-aspect knowledge. They do not receive the protection and mindfulness of the Perfection of Wisdom up to all-aspect knowledge. Therefore they fall into the ranks of Hearers and Pratyekabuddhas.
Subhūti, you should know that it is like traveling across the great ocean when a ship breaks apart. If the people on the ship do not grasp onto a tree, a floating raft, a plank, or a corpse as a support, then those people will certainly drown and will not reach the shore. If they rely on wooden objects, floating rafts, planks, or corpses as supports, you should know that such people certainly will not drown; they will safely reach the shore, unharmed and without injury, and experience much happiness. In the same way, Subhūti, although virtuous sons abiding in the Great Vehicle may have attained a small portion of faith and delight in the Great Vehicle, if they do not copy, uphold, recite, contemplate, cultivate, or explain the profound Perfection of Wisdom to others, and broadly extend to scriptures corresponding with all-aspect knowledge as their support, you should know that these virtuous sons abiding in the Great Vehicle will lose their way midway, fail to attain supreme enlightenment, and fall back into the ranks of Hearers and Pratyekabuddhas. If these virtuous sons abiding in the Great Vehicle completely accomplish faith and delight in the Great Vehicle, and also copy, uphold, recite, cultivate, contemplate, and explain the profound Perfection of Wisdom to others, broadly extending to scriptures corresponding with all-aspect knowledge as their support, you should know that these virtuous sons abiding in the Great Vehicle will certainly not fall into the ranks of Hearers and Pratyekabuddhas midway; they will certainly attain supreme enlightenment.
Furthermore, Subhūti, it is like a person wishing to cross a dangerous and terrible wilderness. If they do not prepare provisions and equipment, they cannot reach a place of safety; halfway they encounter danger and lose their life. Likewise, Subhūti, regarding supreme enlightenment, if these virtuous sons abiding in the Great Vehicle have faith, patience, pure minds, superior aspiration, desire, conviction, renunciation, and diligence, but do not embrace the profound Perfection of Wisdom broadly extending to all-aspect knowledge, you should know that these virtuous sons abiding in the Great Vehicle will lose their way midway, fail to attain supreme enlightenment, and fall into the ranks of Hearers and Pratyekabuddhas.
Subhūti, you should know that just as one who wishes to cross a dangerous wilderness, if they know how to prepare provisions and equipment, will certainly arrive safely and encounter no danger or loss of life on the way, so too, regarding supreme enlightenment, if virtuous sons abiding in the Great Vehicle possess faith, patience, pure minds, superior aspiration, desire, conviction, renunciation, and diligence, and constantly protect the profound Perfection of Wisdom broadly extending to all-aspect knowledge, then you should know that these virtuous sons abiding in the Great Vehicle will not lose their way midway, will transcend the stages of Hearers and Pratyekabuddhas, bring about the accomplishment of sentient beings, adorn and purify Buddha realms, and quickly attain supreme enlightenment.
Furthermore, Subhūti, it is like a virtuous son or daughter carrying an unfired clay vessel to a river, pond, well, spring, or water channel to fetch water. You should know that this vessel will disintegrate. Why is this so? Because this vessel has not been fired, cannot hold water, and ultimately returns to earth. Likewise, regarding supreme enlightenment, if a virtuous son abiding in the Great Vehicle has faith, patience, pure mind, superior aspiration, desire, conviction, renunciation, and diligence, but does not protect the skillful means of the profound Perfection of Wisdom broadly extending to all-aspect knowledge, then you should know that this virtuous son abiding in the Great Vehicle will lose his way midway, fail to attain supreme enlightenment, and fall back into the ranks of Hearers or Pratyekabuddhas.
Subhūti, you should know that just as a man or woman carrying a fully fired vessel to a river, pond, well, spring, or stream to fetch water will certainly not have the vessel break apart, because the vessel has been fully fired and can contain water for a long time, so too, if virtuous sons abiding in the Great Vehicle have faith, patience, pure minds, superior aspiration, desire, conviction, renunciation, and diligence toward supreme enlightenment, and constantly protect the skillful means of the profound Perfection of Wisdom broadly extending to all-aspect knowledge, then you should know that such virtuous sons abiding in the Great Vehicle are constantly supported and protected by Buddhas and Bodhisattvas. They certainly will not lose their way midway, but will transcend the stages of Hearers and Pratyekabuddhas, bring about the accomplishment of sentient beings, adorn and purify Buddha realms, and quickly attain supreme enlightenment.
Furthermore, Subhūti, it is like a merchant lacking wisdom who, while still on shore with his ship not yet repaired, loads the ship full of goods, pushes it into the water, and hastily begins his journey. You should know that this ship will break apart and sink in midstream. The person, the ship, and the goods will each be separated. This foolish merchant loses his life and wealth. Likewise, Subhūti, if virtuous sons abiding in the Great Vehicle have faith, patience, pure minds, superior joyful conviction, desire, conviction, renunciation, and diligence toward supreme enlightenment, but do not protect the skillful means of the profound Perfection of Wisdom broadly extending to all-aspect knowledge, then you should know that such virtuous sons abiding in the Great Vehicle will lose their way midway, lose their lives, and lose their wealth. Losing their lives means falling into the ranks of Hearers and Pratyekabuddhas. Losing their wealth means losing supreme enlightenment.
Subhūti, you should know that just as a wise merchant first repairs his ship or raft while still on land, then pushes it into the water, examines it and finds no holes, and only then loads the goods and departs, you should know that this ship certainly will not break or sink. The person and goods will be safe and arrive at their destination. In the same way, Subhūti, if virtuous sons abiding in the Great Vehicle have faith, patience, pure minds, superior aspiration, desire, conviction, renunciation, and diligence toward supreme enlightenment, and constantly protect the skillful means of the profound Perfection of Wisdom broadly extending to all-aspect knowledge, then you should know that such virtuous sons abiding in the Great Vehicle are constantly supported and protected by Buddhas and Bodhisattvas, will not fail midway, will transcend the stages of Hearers and Pratyekabuddhas, bring about the accomplishment of sentient beings, adorn and purify Buddha realms, and quickly attain supreme enlightenment.
Furthermore, Subhūti, it is like a person who is one hundred and twenty years old, aged and frail, and afflicted with many illnesses such as wind illness, heat illness, phlegm illness, or various other mixed illnesses. What do you think? Can this old and sick person get up from the bed by himself?
Subhūti replied:
No, World-Honored One.
The Buddha said:
Subhūti, even if this person had someone help him stand up, he would not have enough strength to walk even one krośa, two krośas, or three krośas. Why is this so? Because he is extremely old and has many illnesses. Likewise, Subhūti, although virtuous sons abiding in the Great Vehicle possess faith, patience, pure minds, superior aspiration, desire, conviction, renunciation, and diligence toward supreme enlightenment, if they do not protect the skillful means of the profound Perfection of Wisdom, you should know that these virtuous sons abiding in the Great Vehicle will lose their way midway, fail to attain supreme enlightenment, and fall back into the ranks of Hearers and Pratyekabuddhas. Why? Because they do not protect the skillful means of the profound Perfection of Wisdom broadly extending to all-aspect knowledge, and therefore Buddhas and Bodhisattvas do not protect and remember them.
Subhūti, you should know that it is like a person one hundred and twenty years old, aged and frail, suffering from wind illness, heat illness, phlegm illness, and other mixed illnesses. When this old and sick person wishes to rise from bed and go elsewhere, he cannot walk by himself. If two strong people support him on both sides and slowly help him stand, saying: “There is nothing difficult. Wherever you wish to go, we two will take you there. We will not abandon you. You will certainly arrive there safely, without harm or injury.” Likewise, Subhūti, if virtuous sons abiding in the Great Vehicle have faith, patience, pure minds, superior aspiration, desire, conviction, renunciation, and diligence toward supreme enlightenment, and constantly protect the skillful means of the profound Perfection of Wisdom broadly extending to all-aspect knowledge, then you should know that these virtuous sons abiding in the Great Vehicle will certainly not fail midway, will transcend the stages of Hearers and Pratyekabuddhas, bring about the accomplishment of sentient beings, adorn and purify Buddha realms, and quickly attain supreme enlightenment. Why? Because by constantly protecting the skillful means of the profound Perfection of Wisdom broadly extending to all-aspect knowledge, they are jointly protected and remembered by Buddhas and Bodhisattvas.
At that time, Subhūti said to the Buddha:
Why is it that virtuous sons abiding in the Great Vehicle, because they do not protect the skillful means of the profound Perfection of Wisdom broadly extending to all-aspect knowledge, fall into the ranks of Hearers and Pratyekabuddhas and do not attain supreme enlightenment?
The Buddha said:
Subhūti, excellent, excellent! Now you have asked the Tathāgata about this essential meaning. Listen carefully, and I will explain it for you. There are virtuous sons abiding in the Great Vehicle who, from the moment they first generate the aspiration, while practicing the Perfection of Giving up to the Perfection of Wisdom, cling to self and what belongs to self. When practicing Giving, these virtuous sons abiding in the Great Vehicle think: “I constantly practice giving. I give this object. That person receives what I give.” When practicing Pure Conduct, they think: “I constantly uphold precepts. I uphold these precepts. I possess these precepts.” When practicing Patience, they think: “I constantly cultivate patience. I endure with that person. I possess this patience.” When practicing Diligence, they think: “I constantly practice diligence. I practice because of this diligence. I possess this diligence.” When practicing Meditative Absorption, they think: “I constantly cultivate concentration. I cultivate this concentration. I possess this concentration.” When practicing Wisdom, they think: “I constantly cultivate wisdom. I cultivate this wisdom. I possess this wisdom.”
Furthermore, Subhūti, when practicing Giving, these virtuous sons abiding in the Great Vehicle cling to the existence of giving, cling to what is accomplished through giving, and cling to giving as belonging to self. When practicing Pure Conduct, they cling to the existence of pure conduct, cling to what is accomplished through pure conduct, and cling to pure conduct as belonging to self. When practicing Patience, they cling to the existence of patience, cling to what is accomplished through patience, and cling to patience as belonging to self. When practicing Diligence, they cling to the existence of diligence, cling to what is accomplished through diligence, and cling to diligence as belonging to self. When practicing Meditative Absorption, they cling to the existence of meditative absorption, cling to what is accomplished through meditative absorption, and cling to meditative absorption as belonging to self. When practicing Wisdom, they cling to the existence of wisdom, cling to what is accomplished through wisdom, and cling to wisdom as belonging to self.
Because the clinging to self and what belongs to self constantly follows these virtuous sons abiding in the Great Vehicle, even though they practice the Perfection of Giving up to the Perfection of Wisdom, their minds continue to increase in cyclic existence and they cannot be liberated from the suffering of cyclic existence. Why? Because among the six perfections, such as Giving, there is no distinction that should give rise to such attachment. Why? Because being free from this side and the other side is the characteristic of the six perfections, such as Giving.
Subhūti, you should know that these virtuous sons abiding in the Great Vehicle do not know the characteristic of this side and the other side, and therefore cannot protect the Perfection of Giving, Pure Conduct, Patience, Diligence, Meditative Absorption, and Wisdom, broadly extending to all-aspect knowledge. For this reason, these virtuous sons abiding in the Great Vehicle retreat into the ranks of Hearers and Pratyekabuddhas and do not attain supreme enlightenment.
Venerable Subhūti again said to the Buddha:
Why is it that without skillful means, even though they practice the six perfections, virtuous sons abiding in the Great Vehicle still fall into the ranks of Hearers and Pratyekabuddhas and do not attain supreme enlightenment?
The Buddha said:
Subhūti, there are virtuous sons abiding in the Great Vehicle who, lacking skillful means from the moment they first generate the aspiration, when practicing Giving think: “I am able to give. I possess giving. This is giving.” When practicing Pure Conduct, they think: “I am able to uphold precepts. I possess pure conduct. This is pure conduct.” When practicing Patience, they think: “I am able to cultivate patience. I possess patience. This is patience.” When practicing Diligence, they think: “I am able to practice diligence. I possess diligence. This is diligence.” When practicing Meditative Absorption, they think: “I am able to cultivate concentration. I possess meditative absorption. This is meditative absorption.” When practicing Wisdom, they think: “I am able to cultivate wisdom. I possess wisdom. This is wisdom.”
Furthermore, Subhūti, when these virtuous sons abiding in the Great Vehicle practice Giving, they cling to the existence of giving, cling to what is accomplished through giving, and cling to giving as belonging to self, thereby giving rise to negligence and arrogance. When practicing Pure Conduct, they cling to pure conduct and give rise to negligence and arrogance. When practicing Patience, they cling to patience and give rise to negligence and arrogance. When practicing Diligence, they cling to diligence and give rise to negligence and arrogance. When practicing Meditative Absorption, they cling to meditative absorption and give rise to negligence and arrogance. When practicing Wisdom, they cling to wisdom and give rise to negligence and arrogance.
Because these virtuous sons are constantly followed by clinging to self and what belongs to self, even though they practice Giving up to Wisdom, they continue to increase cyclic existence and cannot escape the suffering of cyclic existence. Why? Because among the six perfections, such as Giving, there is no distinction such as this or that. Why? Because reaching this side or the other side is not the characteristic of the six perfections, such as Giving.
Subhūti, you should know that because these virtuous sons abiding in the Great Vehicle do not know the characteristic of this side and the other side, they cannot protect the Perfection of Giving, Pure Conduct, Patience, Diligence, Meditative Absorption, Wisdom, broadly extending to all-aspect knowledge. For this reason, they fall into the ranks of Hearers and Pratyekabuddhas and do not attain supreme enlightenment. Thus, Subhūti, because they do not protect the profound Perfection of Wisdom and other virtues, nor protect skillful means, even though virtuous sons abiding in the Great Vehicle practice the six perfections, they still fall into the ranks of Hearers and Pratyekabuddhas and do not attain supreme enlightenment.
Venerable Subhūti again said to the Buddha:
How do virtuous sons abiding in the Great Vehicle, by constantly protecting the skillful means of the profound Perfection of Wisdom broadly extending to all-aspect knowledge, avoid falling into the ranks of Hearers and Pratyekabuddhas and quickly attain supreme enlightenment?
The Buddha said:
Subhūti, there are virtuous sons abiding in the Great Vehicle who, from the moment they first generate the aspiration, are free from clinging to self and what belongs to self, and practice Giving up to Wisdom. When practicing Giving, these virtuous sons abiding in the Great Vehicle do not think: “I am able to give. I give this object. That person receives what I give.” When practicing Pure Conduct, they do not think: “I am able to uphold precepts. I uphold these precepts. I possess these precepts.” When practicing Patience, they do not think: “I am able to cultivate patience. I endure with that person. I possess this patience.” When practicing Diligence, they do not think: “I am able to practice diligence. I practice because of this diligence. I possess this diligence.” When practicing Meditative Absorption, they do not think: “I am able to cultivate concentration. I cultivate this concentration. I possess this concentration.” When practicing Wisdom, they do not think: “I am able to cultivate wisdom. I cultivate this wisdom. I possess this wisdom.”
Furthermore, Subhūti, when these virtuous sons abiding in the Great Vehicle practice Giving, they do not cling to the existence of giving, do not cling to what is accomplished through giving, and do not cling to giving as belonging to self. When practicing Pure Conduct, they do not cling to pure conduct, do not cling to what is accomplished through pure conduct, and do not cling to pure conduct as belonging to self. When practicing Patience, they do not cling to patience, do not cling to what is accomplished through patience, and do not cling to patience as belonging to self. When practicing Diligence, they do not cling to diligence, do not cling to what is accomplished through diligence, and do not cling to diligence as belonging to self. When practicing Meditative Absorption, they do not cling to meditative absorption, do not cling to what is accomplished through meditative absorption, and do not cling to meditative absorption as belonging to self. When practicing Wisdom, they do not cling to wisdom, do not cling to what is accomplished through wisdom, and do not cling to wisdom as belonging to self.
Because these virtuous sons abiding in the Great Vehicle are not followed by clinging to self and what belongs to self, their practice of Giving up to Wisdom diminishes cyclic existence and quickly liberates them from the sufferings of cyclic existence. Why? Because among the six perfections, such as Giving, there is no distinction that should give rise to such attachment. Why? Because being free from this side and the other side is the characteristic of the six perfections, such as Giving.
Subhūti, you should know that these virtuous sons abiding in the Great Vehicle skillfully understand the characteristics of this side and the other side, and therefore constantly protect the six perfections, such as Giving, broadly extending to all-aspect knowledge. For this reason, these virtuous sons abiding in the Great Vehicle do not fall into the ranks of Hearers and Pratyekabuddhas and quickly attain supreme enlightenment.
Venerable Subhūti again said to the Buddha:
Why do virtuous sons abiding in the Great Vehicle who possess skillful means, by practicing the six perfections, not fall into the ranks of Hearers and Pratyekabuddhas, but instead quickly attain supreme enlightenment?
The Buddha said:
Subhūti, there are virtuous sons abiding in the Great Vehicle who possess skillful means from the moment they first generate the aspiration. Therefore, when practicing Giving, they do not think: “I am able to give. I possess giving. This is giving.” When practicing Pure Conduct, they do not think: “I am able to uphold precepts. I possess pure conduct. This is pure conduct.” When practicing Patience, they do not think: “I am able to cultivate patience. I possess patience. This is patience.” When practicing Diligence, they do not think: “I am able to practice diligence. I possess diligence. This is diligence.” When practicing Meditative Absorption, they do not think: “I am able to cultivate concentration. I possess meditative absorption. This is meditative absorption.” When practicing Wisdom, they do not think: “I am able to cultivate wisdom. I possess wisdom. This is wisdom.”
Furthermore, Subhūti, when these virtuous sons abiding in the Great Vehicle practice Giving, they do not cling to the existence of giving, do not cling to what is accomplished through giving, and do not cling to giving as belonging to self, and therefore do not give rise to negligence and arrogance. When practicing Pure Conduct, they do not cling to pure conduct, do not cling to what is accomplished through pure conduct, and do not cling to pure conduct as belonging to self, and therefore do not give rise to negligence and arrogance. The same applies to Patience, Diligence, Meditative Absorption, and Wisdom. These virtuous sons do not carry along clinging to self and what belongs to self, therefore when practicing Giving up to Wisdom, they diminish cyclic existence and quickly become liberated from the sufferings of cyclic existence. Why? Because among the six perfections, such as Giving, there is no distinction such as this or that. Why? Because reaching this side or the other side is not the characteristic of the six perfections, such as Giving.
Subhūti, you should know that these virtuous sons abiding in the Great Vehicle skillfully understand the characteristic of this side and the other side, and therefore protect the six perfections, such as Giving, broadly extending to all-aspect knowledge. Because of this cause and condition, these virtuous sons abiding in the Great Vehicle do not fall into the ranks of Hearers and Pratyekabuddhas, but quickly attain supreme enlightenment.
Thus, Subhūti, virtuous sons abiding in the Great Vehicle, by constantly protecting the profound Perfection of Wisdom and other virtues, and also constantly protecting skillful means while practicing the six perfections, do not fall into the ranks of Hearers and Pratyekabuddhas, but quickly attain supreme enlightenment.