THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 519
Chapter 23: SKILLFUL MEANS (3)
At that time, Venerable Subhūti addressed the Buddha:
“World-Honored One, what are the characteristics of the profound Prajñāpāramitā?”
The Buddha told Subhūti:
“The profound Prajñāpāramitā takes emptiness as its characteristic; it takes non-attachment as its characteristic; it takes signlessness as its characteristic; it takes quiescence as its characteristic; it takes detachment as its characteristic. Why? Because within such profound characteristics of the Prajñāpāramitā, the characteristics of all phenomena cannot be apprehended and have no existence.”
Venerable Subhūti said to the Buddha:
“World-Honored One, because there are causes and conditions, can one speak of all the wondrous characteristics of Prajñāpāramitā? Do all other phenomena also have such wondrous characteristics?”
The Buddha told Subhūti:
“So it is, so it is! Because there are causes and conditions, one can say that Prajñāpāramitā has wondrous characteristics, and all phenomena likewise have such wondrous characteristics. Why? The profound Prajñāpāramitā takes the nature of emptiness as its characteristic; other phenomena also take the nature of emptiness as their characteristic. Prajñāpāramitā takes non-attachment as its characteristic; other phenomena also take non-attachment as their characteristic. The profound Prajñāpāramitā takes signlessness as its characteristic; other phenomena also take signlessness as their characteristic. The profound Prajñāpāramitā takes quiescence as its characteristic; phenomena also take quiescence as their characteristic. The profound Prajñāpāramitā takes detachment as its characteristic; other phenomena also take detachment as their characteristic. Due to this cause and condition, one can say: the profound Prajñāpāramitā has wondrous characteristics, and other phenomena also have such wondrous characteristics. This is because all phenomena are empty by their own nature and are separated by their own nature.”
At that time Subhūti said to the Buddha:
“World-Honored One, if all phenomena are empty by their own nature and separated by their own nature, meaning that all phenomena are the emptiness of all phenomena and also the separation of all phenomena, then how can sentient beings be created and possess defilement and purity? It is not that the nature of emptiness has defilement or purity; nor is it that the nature of separation has defilement or purity. It is not that the nature of emptiness can attain the unsurpassed perfect enlightenment; nor is it that the nature of separation can attain the unsurpassed perfect enlightenment. Within the nature of emptiness there is no Dharma to be attained, nor within the nature of separation is there any Dharma to be attained. It is not that within the nature of emptiness there is a Great Bodhisattva who attains unsurpassed perfect enlightenment; nor within the nature of separation is there a Great Bodhisattva who attains unsurpassed perfect enlightenment. How should I understand the profound meanings you have taught?”
The Buddha told Subhūti:
“What do you think? Do sentient beings constantly have thoughts of self and what belongs to self, with attachment to self and what belongs to self?”
Subhūti replied:
“Yes, World-Honored One! Yes, Well-Gone One! Sentient beings always have thoughts of self and what belongs to self and cling to self and what belongs to self.”
The Buddha told Subhūti:
“What do you think? Are the self and what belongs to self that sentient beings cling to empty and detached?”
Subhūti replied:
“Yes, Well-Gone One! Yes, World-Honored One! The self and what belongs to self that sentient beings cling to are empty and detached.”
The Buddha told Subhūti:
“What do you think? Is it not because sentient beings cling to self and what belongs to self that they wander in the cycle of birth and death?”
Subhūti replied:
“Yes, World-Honored One! Yes, Well-Gone One! Sentient beings wander in the cycle of birth and death because they cling to self and what belongs to self.”
The Buddha told Subhūti:
“Thus, sentient beings wandering in the cycle of birth and death are due to defilement; because of defilement, sentient beings arise with defilement. If sentient beings do not have a mind attached to self and what belongs to self, then they have no defilement. If there is no defilement, they do not wander in birth and death. Because they do not wander in birth and death, know that such sentient beings are separated from defilement. Because they are free from defilement, purity manifests.
Therefore, Subhūti, although the own nature of all phenomena is empty and the own nature of all phenomena is separated, sentient beings can still manifest as having defilement and purity.”
Venerable Subhūti said to the Buddha:
“World-Honored One, if a Great Bodhisattva can practice such profound Prajñāpāramitā and the nature of all phenomena is empty and separated, then that Great Bodhisattva does not practice the aggregate of form up to the aggregate of consciousness; does not practice the eye realm up to the mind realm; does not practice the form realm up to the Dharma realm; does not practice the eye element up to the mind element; does not practice the form element up to the Dharma element; does not practice the eye-consciousness element up to the mind-consciousness element; does not practice eye-contact up to mind-contact; does not practice the feelings arising from eye-contact as condition up to the feelings arising from mind-contact as condition; does not practice the earth element up to the consciousness element; does not practice causes and conditions up to the dominant condition; does not practice ignorance up to old age and death; does not practice the perfection of generosity up to the perfection of wisdom; does not practice internal emptiness up to emptiness of the non-nature of self-nature; does not practice suchness up to the inconceivable realm; does not practice the noble truth of suffering up to the noble truth of the path; does not practice the four foundations of mindfulness up to the eightfold noble path; does not practice the four meditative absorptions, the four immeasurables, and the four formless concentrations; does not practice abstaining from killing living beings up to abstaining from wrong views; does not practice the liberation doors of emptiness, signlessness, and wishlessness; does not practice the eight liberations up to the ten universal bases; does not practice the stages from the stage of pure observation up to the stage of Tathāgata; does not practice the stages from the stage of Joy up to the Dharma Cloud stage; does not practice all dhāraṇī teachings and all samādhi teachings; does not practice the five kinds of eyes and the six supernatural powers; does not practice the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha; does not practice great loving-kindness, great compassion, great joy, and great equanimity; does not practice the thirty-two marks of a Great Being and the eighty excellent characteristics; does not practice the qualities of not forgetting and the nature of always relinquishing; does not practice the fruit of Stream Entry up to Pratyekabuddha enlightenment; does not practice all the practices of Great Bodhisattvas and the unsurpassed perfect enlightenment of all Buddhas; does not practice all-knowing wisdom, path-aspect wisdom, and all-aspect wisdom. Why? Because all these phenomena cannot be apprehended. The practitioner, the Dharma being practiced, the time of practice, the place of practice, and the causes and conditions of practice are all without possession.
World-Honored One, if a Great Bodhisattva can practice in this way, then he will not be subdued by all gods, humans, asuras, and others in the world; rather, he will be able to subdue them.
World-Honored One, if a Great Bodhisattva can practice in this way, he will not be subdued by Śrāvakas or Pratyekabuddhas; rather, he will be able to subdue them. Why? Because that Great Bodhisattva has already entered the stage that cannot be subdued. This is the Bodhisattva’s stage of freedom from birth.
World-Honored One, that Great Bodhisattva always dwells in the intention of all-knowing wisdom and therefore cannot be overcome.
World-Honored One, when that Bodhisattva practices in this way, he draws near to all-knowing wisdom, quickly attains unsurpassed perfect enlightenment, turns the wondrous Dharma wheel, and liberates sentient beings.”
The Buddha told Subhūti:
“So it is, so it is, just as you have said! If a Great Bodhisattva can practice the profound Prajñāpāramitā and the characteristics of all phenomena are emptiness and separation, then that Great Bodhisattva does not practice the aggregate of form, broadly speaking, up to all-aspect wisdom. In this way, he draws near to all-knowing wisdom, quickly attains unsurpassed perfect enlightenment, turns the wondrous Dharma wheel, and liberates sentient beings.
Furthermore, Subhūti, what do you think? Suppose all sentient beings in this southern continent of Jambudvīpa were simultaneously born as humans. After becoming human, they aroused the mind to cultivate the practices of Bodhisattvas, and all attained unsurpassed perfect enlightenment. If there were virtuous men and virtuous women who throughout their lives used the things desired in the world to make offerings, show respect, honor, and praise these Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones, and then transferred the roots of virtue they had cultivated equally to all beings and dedicated them toward unsurpassed perfect enlightenment, would the merit and virtue obtained by these virtuous men and virtuous women through this cause and condition be great?”
Subhūti replied:
“World-Honored One, it would be extremely great! Well-Gone One, it would be extremely great!”
The Buddha told Subhūti:
“If virtuous men and virtuous women, among a great assembly, expound this profound Prajñāpāramitā, explaining, establishing, analyzing, and revealing it so that people can easily understand and abide in the intention corresponding with such profound Prajñāpāramitā, then through this cause and condition, the merit of these virtuous men and virtuous women would surpass that of the former people by an immeasurable, innumerable, incalculable amount.
Furthermore, Subhūti, what do you think? Suppose all sentient beings throughout the three-thousand-great-thousand world-system were born as humans. After becoming human, they aroused the mind to cultivate the practices of Bodhisattvas, and all attained unsurpassed perfect enlightenment. If there were virtuous men and virtuous women who throughout their lives used the things desired in the world to make offerings, show respect, honor, and praise these Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones, and again transferred those roots of virtue equally to all sentient beings and dedicated them toward unsurpassed perfect enlightenment, would the merit and virtue obtained by these virtuous men and virtuous women through this cause and condition be great?”
Subhūti replied:
“World-Honored One, it would be extremely great! Well-Gone One, it would be extremely great!”
The Buddha told Subhūti:
“If virtuous men and virtuous women among a great assembly expound such profound Prajñāpāramitā, explaining, establishing, analyzing, and revealing it so that people can easily understand and abide in the intention corresponding with such profound Prajñāpāramitā, then the merit attained would surpass that of those people by an immeasurable, boundless, incalculable amount.
Furthermore, Subhūti, what do you think? Suppose all sentient beings in this southern continent of Jambudvīpa were simultaneously born as humans. There are virtuous men and virtuous women who, using skillful means, teach and guide them to abide in the ten wholesome courses of action, or the four meditative absorptions, the four immeasurables, the four formless concentrations, the five supernatural powers; the fruit of Stream Entry, the fruit of Once-Returner, the fruit of Non-Returner, the fruit of Arhatship, Pratyekabuddha enlightenment, or unsurpassed perfect enlightenment; and again transfer those roots of virtue cultivated through teaching and guiding equally to sentient beings and dedicate them toward unsurpassed perfect enlightenment. Through this cause and condition, would the merit and virtue obtained by those virtuous men and virtuous women be great?”
Subhūti replied:
“World-Honored One, it would be extremely great! Well-Gone One, it would be extremely great!”
The Buddha told Subhūti:
“If virtuous men and virtuous women among a great assembly expound such profound Prajñāpāramitā, explaining, establishing, analyzing, and revealing it so that they can easily understand it and abide in the intention corresponding with all-knowing wisdom, then through this cause and condition, the merit of those virtuous men and virtuous women would surpass that of the former people by an immeasurable, innumerable, incalculable amount.
Furthermore, Subhūti, what do you think? Suppose all sentient beings throughout the three-thousand-great-thousand world-system were simultaneously born as humans. There are virtuous men and virtuous women who, using skillful means, teach and guide them to abide in the ten wholesome courses of action, or the four meditative absorptions, the four immeasurables, the four formless concentrations, the five supernatural powers, the fruit of Stream Entry, the fruit of Once-Returner, the fruit of Non-Returner, the fruit of Arhatship, Pratyekabuddha enlightenment, or unsurpassed perfect enlightenment; and again transfer the roots of virtue cultivated through teaching and guiding equally to sentient beings and dedicate them toward unsurpassed perfect enlightenment. Through this cause and condition, would the merit obtained by those virtuous men and virtuous women be great?”
Subhūti replied:
Venerable World-Honored One, very many! Venerable Sugata, very many! The Buddha taught Subhūti:
If a good man or good woman, in the midst of an assembly, speaks of this profound Prajñāpāramitā, explaining, establishing, distinguishing, and revealing it so that everyone can easily understand and firmly abide in the intention corresponding to the wisdom of All-Knowing, then by this cause and condition, that good man or good woman will attain merits immeasurably, innumerably, and incalculably greater than the other person.
Subhūti, you should know that this Great Bodhisattva, through this superior power of diligent effort, reaches the far shore of the field of merit of sentient beings. Why? Because regarding the Dharma attained through this superior power of diligent effort, no sentient being can compare with this Great Bodhisattva, except the Tathāgata, Arhat, Rightly and Completely Awakened One. Why? Because this Great Bodhisattva, practicing the profound Prajñāpāramitā, seeing those sentient beings who lack benefit and happiness, gives rise to great loving-kindness; seeing sentient beings in suffering, gives rise to great compassion; seeing sentient beings receiving benefit and happiness, gives rise to great sympathetic joy; seeing sentient beings free from nature and free from characteristics, gives rise to great equanimity. Śrāvakas and Pratyekabuddhas are unable to possess this in such a way.
Subhūti, you should know that this Great Bodhisattva gives rise equally to great loving-kindness, great compassion, great sympathetic joy, and great equanimity toward sentient beings, yet toward all of them does not cling. This differs from ordinary beings, Śrāvakas, and Pratyekabuddhas who, according to what they have attained, give rise to attachment.
Subhūti, you should know that this Great Bodhisattva, practicing the profound Prajñāpāramitā, attains great illumination. That is, attaining the illumination of Giving Perfection up to Prajñāpāramitā.
Subhūti, you should know that although this Great Bodhisattva has not yet realized the wisdom of All-Knowing, regarding the unsurpassed enlightenment, the highest awakening, he has attained non-retrogression, reached the far shore of the field of merit of sentient beings, and is worthy of receiving all clothing, food and drink, bedding, medicine, and the necessities of life.
Subhūti, you should know that this Great Bodhisattva always abides in the intention corresponding to Prajñāpāramitā; therefore, he completely repays the kindness of donors and is also able to draw near to the wisdom of All-Knowing. Therefore, Subhūti, if a Great Bodhisattva does not wish to receive in vain all the offerings of faith given by kings, ministers, and other sentient beings; wishes only to show sentient beings the truly pure path; wishes to become a great source of illumination for sentient beings; wishes to liberate sentient beings from the hells of the three realms; wishes to grant sentient beings the pure Dharma eye, then he must always abide in the intention corresponding to the profound Prajñāpāramitā.
Subhūti, you should know that if a Great Bodhisattva always abides in the intention corresponding to Prajñāpāramitā, then at that time he does not allow other intentions to arise.
Subhūti, you should know that this Great Bodhisattva always diligently abides in the intention corresponding to the profound Prajñāpāramitā and never abandons it. It is like a person who previously never possessed the precious Maṇi jewel. When he obtains it, he becomes extremely joyful and delighted. Later, due to unfavorable conditions, he accidentally loses it and becomes greatly distressed, constantly lamenting and regretting it, never forgetting, and always thinking about what method he can use to recover that jewel. That person continually thinks of the precious jewel and never forgets it. Bodhisattvas are likewise: they must always abide in the intention corresponding to Prajñāpāramitā. If they do not abide in the intention corresponding to the profound Prajñāpāramitā, then they lose the intention corresponding to the wisdom of All-Knowing.
At that time, Subhūti said to the Buddha:
Venerable World-Honored One, the self-nature of all intentions is empty; the self-nature of all intentions is separation. The Dharma is likewise: the self-nature of all dharmas is empty. Within the self-nature of separation, neither the Great Bodhisattva, nor Prajñāpāramitā, nor the wisdom of All-Knowing, nor any other intentions can be grasped. Then why does a Great Bodhisattva not separate from the intention corresponding to Prajñāpāramitā, nor separate from the intention corresponding to the wisdom of All-Knowing?
The Buddha taught Subhūti:
If a Great Bodhisattva knows that all dharmas and all intentions are of the nature of emptiness and the nature of separation, then such emptiness and separation are not created by Śrāvakas, not created by Pratyekabuddhas, not created by Bodhisattvas, not created by Tathāgatas, nor created by other sentient beings. But all dharmas, the fixed nature of Dharma, the abiding nature of Dharma, the nature of Dharma, the Dharma realm, the non-deceptive empty nature, the unchanging nature, the equal nature, the nature free from arising, suchness, ultimate reality, the realm of space, and the inconceivable realm of Dharma—such eternally abiding realities—this Great Bodhisattva does not abandon the intention corresponding to Prajñāpāramitā, and also does not abandon the intention corresponding to the wisdom of All-Knowing. Why? Because the profound Prajñāpāramitā, the wisdom of All-Knowing, and all intentions are, by their self-nature, empty and, by their self-nature, separate. Thus, emptiness and separation neither increase nor decrease. If one correctly penetrates and understands this, it is called non-separation.
Venerable Subhūti said to the Buddha:
Venerable World-Honored One, if the profound Prajñāpāramitā is also of the nature of emptiness and the nature of separation, why is it that after a Great Bodhisattva cultivates and realizes the equal nature of Prajñāpāramitā, he immediately attains the unsurpassed enlightenment?
The Buddha taught Subhūti:
When Great Bodhisattvas cultivate and realize the equal nature of Prajñāpāramitā, it is not that the Buddha Dharma has increase or decrease; nor do all dharmas, the fixed nature of Dharma, the abiding nature of Dharma, the nature of Dharma, the Dharma realm, the non-deceptive empty nature, the unchanging nature, the equal nature, the nature free from arising, suchness, ultimate reality, the realm of space, and the inconceivable realm have increase or decrease. Why? Because the profound Prajñāpāramitā is neither one, nor two, nor many.
Subhūti, you should know that if a Great Bodhisattva hears the profound Prajñāpāramitā spoken in this way and his mind does not become startled, afraid, terrified, sink, become attached, or hesitate, then that Great Bodhisattva, practicing the profound Prajñāpāramitā, has reached the ultimate point, abides in the irreversible stage of the Bodhisattva, and quickly attains the unsurpassed enlightenment.
Subhūti again said to the Buddha:
Venerable World-Honored One, is it that Prajñāpāramitā itself can practice Prajñāpāramitā?
Subhūti said:
Venerable World-Honored One, is there any Dharma apart from the profound Prajñāpāramitā that can practice the profound Prajñāpāramitā?
No, Subhūti.
Subhūti said:
Venerable World-Honored One, is it that the very nature of the profound Prajñāpāramitā—its unreal empty nature, its non-independent nature, its non-existence, its emptiness—can practice the profound Prajñāpāramitā?
No, Subhūti!
Subhūti said:
Venerable World-Honored One, is there any Dharma apart from the unreal empty nature, non-independent nature, non-existence, and emptiness of the profound Prajñāpāramitā that can practice the profound Prajñāpāramitā?
No, Subhūti!
Subhūti said:
Venerable World-Honored One, is it that emptiness itself can practice emptiness?
No, Subhūti!
Subhūti said:
Venerable World-Honored One, is there any Dharma apart from emptiness that can practice emptiness?
No, Subhūti!
Subhūti said:
Venerable World-Honored One, is it that the form aggregate itself up to the consciousness aggregate can practice the profound Prajñāpāramitā?
No, Subhūti!
Subhūti said:
Venerable World-Honored One, is there any Dharma apart from the form aggregate up to the consciousness aggregate that can practice the profound Prajñāpāramitā?
No, Subhūti!
Subhūti said:
Venerable World-Honored One, is it that the eye sense-field up to the mind sense-field can practice the profound Prajñāpāramitā? Venerable World-Honored One, is there any Dharma apart from the eye sense-field up to the mind sense-field that can practice the profound Prajñāpāramitā?
No, Subhūti!
Subhūti said:
Venerable World-Honored One, is it that the form sense-field up to the Dharma sense-field can practice the profound Prajñāpāramitā?
No, Subhūti!
Subhūti said:
Venerable World-Honored One, is there any Dharma apart from the form sense-field up to the Dharma sense-field that can practice the profound Prajñāpāramitā?
No, Subhūti!
Subhūti said:
Venerable World-Honored One, is it that the eye element up to the mind element can practice the profound Prajñāpāramitā?
No, Subhūti!
Subhūti said:
Venerable World-Honored One, is there any Dharma apart from the eye element up to the mind element that can practice Prajñāpāramitā?
No, Subhūti!
Subhūti said:
Venerable World-Honored One, is it that the form element up to the Dharma element can practice the profound Prajñāpāramitā?
No, Subhūti!
Subhūti said:
Venerable World-Honored One, is there any Dharma apart from the form element up to the Dharma element that can practice the profound Prajñāpāramitā?
No, Subhūti!
Subhūti said:
Venerable World-Honored One, is it that the eye consciousness element up to the mind consciousness element can practice the profound Prajñāpāramitā?
No, Subhūti!
Subhūti said:
Venerable World-Honored One, is there any Dharma apart from the eye consciousness element up to the mind consciousness element that can practice the profound Prajñāpāramitā?
Subhūti said:
Venerable World-Honored One, is it that eye-contact up to mind-contact can practice the profound Prajñāpāramitā?
No, Subhūti!
Subhūti said:
Venerable World-Honored One, is there any Dharma apart from eye-contact up to mind-contact that can practice the profound Prajñāpāramitā?
No, Subhūti!
Subhūti said:
Venerable World-Honored One, is it that the feelings arising dependent on eye-contact as condition up to the feelings arising dependent on mind-contact as condition can practice the profound Prajñāpāramitā?
No, Subhūti!
Subhūti said:
Venerable World-Honored One, is there any Dharma apart from the feelings arising dependent on eye-contact as condition up to the feelings arising dependent on mind-contact as condition that can practice the profound Prajñāpāramitā?
No, Subhūti!
Subhūti said:
Venerable World-Honored One, is it that the element of earth up to the element of consciousness can practice the profound Prajñāpāramitā?
No, Subhūti!
Subhūti said:
Venerable World-Honored One, is there any Dharma apart from the element of earth up to the element of consciousness that can practice the profound Prajñāpāramitā?
No, Subhūti!
Subhūti said:
Venerable World-Honored One, is it that causes and conditions up to the condition of predominance can practice the profound Prajñāpāramitā?
No, Subhūti!
Subhūti said:
World-Honored One, is it the case that apart from causes and conditions up to and including the condition of predominance, there is any dharma that can practice the profound Prajñāpāramitā? World-Honored One, is it the case that ignorance itself up to and including old age and death can practice the profound Prajñāpāramitā?
No, Subhūti! Subhūti said:
World-Honored One, is it the case that apart from ignorance up to and including old age and death, there is any dharma that can practice the profound Prajñāpāramitā?
No, Subhūti! Subhūti said:
World-Honored One, is it the case that giving up to and including Prajñāpāramitā itself can practice Prajñāpāramitā?
No, Subhūti! Subhūti said:
World-Honored One, is it the case that apart from giving up to and including Prajñāpāramitā, there is any dharma that can practice the profound Prajñāpāramitā?
No, Subhūti! Subhūti said:
World-Honored One, is it the case that the very dharma of emptiness within up to and including the emptiness of the emptiness of self-nature can practice the profound Prajñāpāramitā?
No, Subhūti! Subhūti said:
World-Honored One, is it the case that apart from the dharma of emptiness within up to and including the emptiness of the emptiness of self-nature, there is any dharma that can practice the profound Prajñāpāramitā?
No, Subhūti! Subhūti said:
World-Honored One, is it the case that suchness itself up to and including the inconceivable realm can practice the profound Prajñāpāramitā?
No, Subhūti! Subhūti said:
World-Honored One, is it the case that apart from suchness up to and including the inconceivable realm, there is any dharma that can practice the profound Prajñāpāramitā?
No, Subhūti! Subhūti said:
World-Honored One, is it the case that the noble truths of suffering, origin, cessation, and path themselves can practice the profound Prajñāpāramitā? No, Subhūti!
Subhūti said:
World-Honored One, is it the case that apart from the noble truths of suffering, origin, cessation, and path, there is any dharma that can practice the profound Prajñāpāramitā?
No, Subhūti! Subhūti said:
World-Honored One, is it the case that the four foundations of mindfulness up to and including the eightfold noble path themselves can practice the profound Prajñāpāramitā?
No, Subhūti! Subhūti said:
World-Honored One, is it the case that apart from the four foundations of mindfulness up to and including the eightfold noble path, there is any dharma that can practice the profound Prajñāpāramitā?
No, Subhūti! Subhūti said:
World-Honored One, is it the case that the four meditative absorptions, the four immeasurables, and the four formless concentrations themselves can practice the profound Prajñāpāramitā?
No, Subhūti! Subhūti said:
World-Honored One, is it the case that apart from the four foundations of mindfulness, the four immeasurables, and the four formless concentrations, there is any dharma that can practice the profound Prajñāpāramitā?
No, Subhūti! Subhūti said:
World-Honored One, is it the case that the eight liberations up to and including the ten total spheres themselves can practice the profound Prajñāpāramitā?
No, Subhūti! Subhūti said:
World-Honored One, is it the case that apart from the eight liberations up to and including the ten total spheres, there is any dharma that can practice the profound Prajñāpāramitā?
No, Subhūti! Subhūti said:
World-Honored One, is it the case that the liberation gates of emptiness, signlessness, and wishlessness themselves can practice the profound Prajñāpāramitā? World-Honored One, is it the case that apart from the liberation gates of emptiness, signlessness, and wishlessness, there is any dharma that can practice the profound Prajñāpāramitā?
No, Subhūti! Subhūti said:
World-Honored One, is it the case that the stage of Pure Contemplation up to and including the stage of Thus Come One can practice the profound Prajñāpāramitā?
No, Subhūti! Subhūti said:
World-Honored One, is it the case that apart from the stage of Pure Contemplation up to and including the stage of Thus Come One, there is any dharma that can practice the profound Prajñāpāramitā?
No, Subhūti! Subhūti said:
World-Honored One, is it the case that the stage of Extremely Joyful up to and including the stage of Dharma Cloud can practice the profound Prajñāpāramitā?
No, Subhūti! Subhūti said:
World-Honored One, is it the case that apart from the stage of Extremely Joyful up to and including the stage of Dharma Cloud, there is any dharma that can practice the profound Prajñāpāramitā?
No, Subhūti! Subhūti said:
World-Honored One, is it the case that all dhāraṇī dharma gates and all samādhi dharma gates themselves can practice the profound Prajñāpāramitā?
No, Subhūti! Subhūti said:
World-Honored One, is it the case that apart from all dhāraṇī dharma gates and all samādhi dharma gates, there is any dharma that can practice the profound Prajñāpāramitā?
No, Subhūti! Subhūti said:
World-Honored One, is it the case that the five kinds of eyes and the six supernatural powers themselves can practice the profound Prajñāpāramitā? World-Honored One, is it the case that apart from the five kinds of eyes and the six supernatural powers, there is any dharma that can practice the profound Prajñāpāramitā?
No, Subhūti! Subhūti said:
World-Honored One, is it the case that the ten powers of the Thus Come One up to and including the eighteen unshared Buddha dharmas themselves can practice the profound Prajñāpāramitā?
No, Subhūti! Subhūti said:
World-Honored One, is it the case that apart from the ten powers of the Thus Come One up to and including the eighteen unshared Buddha dharmas, there is any dharma that can practice the profound Prajñāpāramitā?
No, Subhūti! Subhūti said:
World-Honored One, is it the case that great loving-kindness, great compassion, great sympathetic joy, and great equanimity themselves can practice the profound Prajñāpāramitā?
No, Subhūti! Subhūti said:
World-Honored One, is it the case that apart from great loving-kindness, great compassion, great sympathetic joy, and great equanimity, there is any dharma that can practice the profound Prajñāpāramitā?
No, Subhūti! Subhūti said:
World-Honored One, is it the case that the thirty-two marks of a Great Being and the eighty excellent characteristics themselves can practice the profound Prajñāpāramitā?
No, Subhūti! Subhūti said:
World-Honored One, is it the case that apart from the thirty-two marks of a Great Being and the eighty excellent characteristics, there is any dharma that can practice the profound Prajñāpāramitā?
No, Subhūti! Subhūti said:
World-Honored One, is it the case that the dharma of never forgetting and the nature of always maintaining equanimity themselves can practice the profound Prajñāpāramitā?
No, Subhūti! Subhūti said:
World-Honored One, is it the case that apart from the dharma of never forgetting and the nature of always maintaining equanimity, there is any dharma that can practice the profound Prajñāpāramitā?
No, Subhūti!
Thiện Hiện said:
“World-Honored One, is it that the very fruit of Stream-Entry up to the Enlightenment of a Solitary Buddha can practice the profound Prajñāpāramitā?”
“No, Subhūti!”
Subhūti said:
“World-Honored One, apart from the fruit of Stream-Entry up to the Enlightenment of a Solitary Buddha, is there any dharma that can practice the profound Prajñāpāramitā?”
“No, Subhūti!”
Subhūti said:
“World-Honored One, is it that the very practices of all Great Bodhisattvas can practice the profound Prajñāpāramitā?”
“No, Subhūti!”
Subhūti said:
“World-Honored One, apart from all the practices of Great Bodhisattvas, is there any dharma that can practice the profound Prajñāpāramitā?”
“No, Subhūti!”
Subhūti said:
“World-Honored One, is it that the very unsurpassed perfect Enlightenment of all Buddhas can practice the profound Prajñāpāramitā?”
“No, Subhūti!”
Subhūti said:
“World-Honored One, apart from the unsurpassed perfect Enlightenment of all Buddhas, is there any dharma that can practice the profound Prajñāpāramitā?”
“No, Subhūti!”
Subhūti said:
“World-Honored One, is it that the wisdom of all-knowledge, the wisdom of knowledge of the paths, and the wisdom of knowledge of all aspects can practice the profound Prajñāpāramitā?”
“No, Subhūti!”
Subhūti said:
“World-Honored One, apart from the wisdom of all-knowledge, the wisdom of knowledge of the paths, and the wisdom of knowledge of all aspects, is there any dharma that can practice the profound Prajñāpāramitā? World-Honored One, is it that the unreal nature, the non-independent nature, the non-existent nature, and the empty nature of the aggregate of form up to the aggregate of consciousness can practice the profound Prajñāpāramitā?”
“No, Subhūti!”
Subhūti said:
“World-Honored One, apart from the unreal nature, the non-independent nature, the non-existent nature, and the empty nature of the aggregate of form up to the aggregate of consciousness, is there any dharma that can practice the profound Prajñāpāramitā?”
“No, Subhūti!”
Subhūti said:
“World-Honored One, likewise, is it that the unreal nature, the non-independent nature, the non-existent nature, and the empty nature of the wisdom of all-knowledge, the wisdom of knowledge of the paths, and the wisdom of knowledge of all aspects can practice the profound Prajñāpāramitā?”
“No, Subhūti!”
Subhūti said:
“World-Honored One, apart from the unreal nature, the non-independent nature, the non-existent nature, and the empty nature of the wisdom of all-knowledge, the wisdom of knowledge of the paths, and the wisdom of knowledge of all aspects, is there any dharma that can practice the profound Prajñāpāramitā?”
“No, Subhūti!”
Subhūti said:
“World-Honored One, is it that suchness, the Dharma Realm, the nature of Dharma, the non-deceptive nature, the unchanging nature, the equal nature, the nature free from arising, the fixed Dharma, the abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm of the aggregate of form up to the aggregate of consciousness can practice the profound Prajñāpāramitā?”
“No, Subhūti!”
Subhūti said:
“World-Honored One, apart from suchness, the Dharma Realm, the nature of Dharma, the non-deceptive nature, the unchanging nature, the equal nature, the nature free from arising, the fixed Dharma, the abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm of the aggregate of form up to the aggregate of consciousness, is there any dharma that can practice the profound Prajñāpāramitā?”
“No, Subhūti!”
Subhūti said:
“World-Honored One, likewise, is it that suchness, the Dharma Realm, the nature of Dharma, the non-deceptive nature, the unchanging nature, the equal nature, the nature free from arising, the fixed Dharma, the abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm of the wisdom of all-knowledge, the wisdom of knowledge of the paths, and the wisdom of knowledge of all aspects can practice the profound Prajñāpāramitā?”
“No, Subhūti!”
Subhūti said:
“World-Honored One, apart from suchness, the Dharma Realm, the nature of Dharma, the non-deceptive nature, the unchanging nature, the equal nature, the nature free from arising, the fixed Dharma, the abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm of the wisdom of all-knowledge, the wisdom of knowledge of the paths, and the wisdom of knowledge of all aspects, is there any dharma that can practice the profound Prajñāpāramitā?”
“No, Subhūti!”
Subhūti said:
“World-Honored One, if all these dharmas cannot practice the profound Prajñāpāramitā, then how do Great Bodhisattvas practice the profound Prajñāpāramitā?”
The Buddha said to Subhūti:
“What do you think? Do you see any dharma that can practice the profound Prajñāpāramitā?”
Subhūti said:
“World-Honored One, no!”
The Buddha said to Subhūti:
“What do you think? Do you see the profound Prajñāpāramitā as the sphere of practice of Great Bodhisattvas?”
Subhūti said:
“World-Honored One, no!”
The Buddha said to Subhūti:
“What do you think? Is a dharma that you do not see a dharma that can be grasped?”
Subhūti said:
“World-Honored One, no!”
The Buddha said to Subhūti:
“What do you think? Does a dharma that cannot be grasped arise?”
Subhūti said:
“World-Honored One, no!”
The Buddha said:
“The true nature of all dharmas, as you have seen, is the Bodhisattva’s patience with the non-arising of dharmas. If a Great Bodhisattva accomplishes that patience with the non-arising of dharmas, then he receives the prediction of unsurpassed perfect Enlightenment.
Subhūti, know that such a Great Bodhisattva, with regard to the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen exclusive Buddha qualities, possesses immeasurable and boundless excellent merits. Such a one is called a practitioner who truly exerts diligence. If one can cultivate such diligence and yet does not attain unsurpassed perfect Enlightenment, the wisdom of knowledge of all aspects, great wisdom, and wondrous wisdom, there is no such possibility. Why? Because that Great Bodhisattva has already attained patience with the non-arising of dharmas, and up to unsurpassed perfect Enlightenment, regarding the dharmas attained, does not retreat or diminish.”
The Venerable Subhūti said to the Buddha:
“World-Honored One, do Great Bodhisattvas use the unborn nature of all dharmas to receive the prediction of unsurpassed perfect Enlightenment of a Buddha?”
“No, Subhūti!”
Subhūti said:
“World-Honored One, do Great Bodhisattvas take the arising nature of all dharmas to receive the prediction of unsurpassed perfect Enlightenment of a Buddha?”
“No, Subhūti!”
Subhūti said:
“Do Great Bodhisattvas use the arising and non-arising natures of all dharmas to receive the prediction of unsurpassed perfect Enlightenment of a Buddha?”
“No, Subhūti!”
Subhūti said:
“Do Great Bodhisattvas, through the nature of all dharmas that is neither arising nor non-arising, receive the prediction of unsurpassed perfect Enlightenment of a Buddha?”
“No, Subhūti!”
The Venerable Subhūti said to the Buddha:
“World-Honored One, then how do Great Bodhisattvas receive the prediction of unsurpassed perfect Enlightenment of a Buddha?”
The Buddha said to Subhūti:
“What do you think? Do you see any dharma that receives the prediction of unsurpassed perfect Enlightenment of a Buddha?”
Subhūti said:
“World-Honored One, no! I do not see any dharma that can receive the prediction of unsurpassed perfect Enlightenment of a Buddha. Nor do I see any dharma in relation to unsurpassed perfect Enlightenment of a Buddha in which there is someone who attains it, a time of attaining it, a place of attaining it, or a cause and condition for attaining it, because all are impossible to grasp.”
The Buddha said to Subhūti:
“Excellent, excellent! It is exactly as you have said. Subhūti, know that when Great Bodhisattvas have no acquisition with regard to all dharmas, they do not think: ‘I can attain unsurpassed perfect Enlightenment; by such a dharma, at such a time, in such a place, I attain unsurpassed perfect Enlightenment.’ Why? Because Great Bodhisattvas practicing the profound Prajñāpāramitā no longer have such discriminations. Why? Because the profound Prajñāpāramitā is free from all discriminations. If there is discrimination, then it is not practicing Prajñāpāramitā.”
At that time, Śakra, lord of the gods, said to the Buddha:
“World-Honored One, thus the Prajñāpāramitā is extremely profound, difficult to see, difficult to know; beyond thought, beyond the realm of thought, realized by those of completely profound wisdom, and free from all marks of discrimination. If sentient beings, regarding this profound Prajñāpāramitā scripture, constantly delight in listening, retaining, reciting, completely understanding, correctly reflecting upon it, practicing according to its teachings, correctly teaching it to others, and even attaining unsurpassed perfect Enlightenment without mixing in other minds and mental factors, then one should know that those sentient beings will certainly accomplish immeasurable roots of virtue and can complete this matter within this Dharma.”
The Buddha said to Śakra, lord of the gods:
“Indeed, indeed, it is exactly as you have said! Kauśika, regarding this profound Prajñāpāramitā scripture, those sentient beings who constantly delight in listening, retaining, reciting, fully comprehending, correctly reflecting upon it, practicing according to its teachings, correctly teaching it to others, and even attaining unsurpassed perfect Enlightenment without mixing in other minds and mental factors, should be known to certainly accomplish immeasurable roots of virtue, and even within this Dharma they can complete this matter.
Kauśika, suppose all sentient beings throughout this southern continent Jambudvīpa, and even throughout the three-thousand great thousand worlds, all accomplished immeasurable merits of the ten wholesome actions, the four meditations, the four immeasurables, the four formless absorptions, and the five supernatural powers. If there are virtuous men and virtuous women who, regarding this profound Prajñāpāramitā scripture, constantly delight in listening, retaining, reciting, fully understanding, correctly reflecting upon it, practicing according to its teachings, and correctly teaching it to others, then the merit attained by those virtuous men and virtuous women compared with the blessings of those previous sentient beings is greater by hundreds of times, thousands of times, and even beyond the smallest fraction.”
At that time, a Bhikṣu in the assembly said to Śakra, lord of the gods:
“Kauśika, if virtuous men and virtuous women, regarding this profound Prajñāpāramitā scripture, gather their minds without distraction, constantly delight in listening, retaining, reciting, fully understanding, correctly reflecting upon it, practicing according to its teachings, correctly teaching it to others, and even attaining unsurpassed perfect Enlightenment without mixing in any other minds or mental factors, then those virtuous men and virtuous women obtain merit greater than all sentient beings throughout Jambudvīpa and even throughout the three-thousand great thousand worlds who have accomplished immeasurable merits of the ten wholesome actions, the four meditations, the four immeasurables, the four formless absorptions, and the five supernatural powers…”
At that time, Śakra, lord of the gods, said to the Bhikṣu:
When that virtuous man or virtuous woman first arouses the mind and, in a single thought, accords with the wisdom of the knowledge of all aspects, the merit attained surpasses all the sentient beings in Jambudvīpa and even throughout the three-thousandfold great thousand world system who have accomplished immeasurable merits through the ten paths of wholesome action, the four meditations, the four immeasurables, the four formless concentrations, and the five spiritual powers, multiplied a hundred thousand times. How much more so if, with regard to this profound Prajñāpāramitā scripture, one gathers the mind without distraction, delights in listening, receiving and upholding it, reading and reciting it with complete understanding, contemplating it correctly according to reason, practicing in accordance with its teachings, teaching it correctly to others, and ultimately attaining the unsurpassed state of Enlightenment, without mixing in any other thoughts or mental factors—then the merit attained is utterly incomparable.
Bhikṣu, you should know that the wisdom and merit of that virtuous man or virtuous woman not only surpasses all the immeasurable merits accomplished by all sentient beings in Jambudvīpa and throughout the three-thousandfold great thousand world system through the ten paths of wholesome action, or the four meditations and so forth, but also surpasses all the merits of all beings in the worlds of gods, humans, asuras, and others. Why? Because that virtuous man or virtuous woman will quickly attain unsurpassed Enlightenment and bring endless benefit and happiness to sentient beings.
Bhikṣu, you should know that the merit of wisdom of that virtuous man or virtuous woman not only surpasses all the merits of all beings in the worlds of gods, humans, asuras, and others, but also surpasses all the merits of the Stream-enterers, Once-returners, Non-returners, Arhats, and Pratyekabuddhas. Why? Because that virtuous man or virtuous woman will quickly attain unsurpassed Enlightenment and bring endless peace and happiness to sentient beings.
Bhikṣu, you should know that the merit of wisdom of that virtuous man or virtuous woman not only surpasses all the merits of all Stream-enterers, Once-returners, Non-returners, Arhats, and Pratyekabuddhas, but also surpasses all the merits of all great Bodhisattvas who are separated from the skillful means of Prajñāpāramitā and practice the Perfection of Giving up to the Perfection of Wisdom; who abide in inner emptiness up to emptiness of the emptiness of inherent nature; who abide in suchness up to the inconceivable realm; who abide in the Noble Truths of suffering, origin, cessation, and path; who cultivate the four foundations of mindfulness up to the eightfold Noble Path; who cultivate the four meditations, the four immeasurables, and the four formless concentrations; who cultivate the eight liberations up to the ten total attainments; who cultivate the liberations of emptiness, signlessness, and wishlessness; who cultivate from the stage of Joy up to the stage of Dharma Cloud; who cultivate all dhāraṇī gateways and all samādhi gateways; who cultivate the five kinds of eyes and the six superknowledges; who cultivate the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha; who cultivate great loving-kindness, great compassion, great joy, and great equanimity; who cultivate the quality of never forgetting and the nature of always maintaining equanimity; who cultivate the wisdom of all, the wisdom of the path-aspect, and the wisdom of all aspects; who cultivate the observation of the twelve links of dependent origination in forward and reverse order; who bring about the accomplishment of sentient beings, purify Buddha-fields, cultivate the practices of great Bodhisattvas, and possess all the merits of the unsurpassed state of Buddha Enlightenment. Why? Because that virtuous man or virtuous woman will quickly attain unsurpassed Enlightenment and bring endless benefit to sentient beings.
Bhikṣu, you should know that the merit of wisdom of that virtuous man or virtuous woman also surpasses all the merits of all great Bodhisattvas who are separated from the skillful means of practicing Prajñāpāramitā. Why? Because that virtuous man or virtuous woman will quickly attain unsurpassed Enlightenment and bring boundless benefit to sentient beings.
Furthermore, Bhikṣu, you should know that such a virtuous man or virtuous woman is precisely a Great Bodhisattva. Such a Great Bodhisattva practices the profound Prajñāpāramitā according to the teachings; because of possessing skillful means, he or she cannot be overcome by all gods, humans, asuras, or other beings in the world, nor by other Bodhisattvas or Pratyekabuddhas. This person can inherit the seed of the wisdom of omniscience, which will never be cut off; will never be separated from Buddhas, Bodhisattvas, and truly pure spiritual friends; will soon sit upon the Bodhi throne, conquer all māras and the retinues of evil māras, attain unsurpassed Enlightenment, turn the wondrous Dharma wheel, rescue sentient beings from the great suffering of birth and death, and lead them to the ultimate Nirvāṇa of eternal bliss.
Bhikṣu, you should know that such a Great Bodhisattva who practices the profound Prajñāpāramitā according to the teachings, because of skillful means, constantly learns the Dharma that the assembly of Great Bodhisattvas should learn, and does not learn the Dharma that Śrāvakas and Pratyekabuddhas learn.
Bhikṣu, you should know that the Great Bodhisattva who practices the profound Prajñāpāramitā, because of skillful means, constantly learns the Dharma that the assembly of Great Bodhisattvas should learn.
At that time, the Four Great Heavenly Kings each led their own retinues of gods to the place of that Bodhisattva to make offerings, pay homage, honor, praise, and together they said:
“Excellent, Great Being! You should diligently and energetically study the Dharma that the assembly of Great Bodhisattvas should learn. Do not study according to the Dharma learned by Śrāvakas and Pratyekabuddhas. If you learn in this way, you will quickly sit upon the Bodhi throne and quickly attain unsurpassed Enlightenment. Just as in the past the Tathāgata, the Worthy One, the Perfectly Enlightened One, received the four alms bowls offered by the Four Great Heavenly Kings, so at that time you too will receive them. Just as in ancient times the Four Great Heavenly Kings who protect the world presented four bowls as offerings, today I also present them.”
Bhikṣu, you should know that this Great Bodhisattva who practices the profound Prajñāpāramitā, using skillful means and constantly learning the Dharma that should be learned, should learn the Dharma of the assembly of Great Bodhisattvas. We, the heavenly lord and his followers, will all lead our own retinues of gods to that Bodhisattva to make offerings, pay homage, honor, praise, and together say:
“Excellent, Great Being! You should diligently and energetically study the Dharma that the assembly of Great Bodhisattvas should learn. Do not study the Dharma that Śrāvakas and Pratyekabuddhas should learn. If you learn in this way, you will quickly sit upon the Bodhi throne, be able to attain unsurpassed Enlightenment, turn the wondrous Dharma wheel, and liberate assemblies of sentient beings.”
Bhikṣu, you should know that this Great Bodhisattva who practices the profound Prajñāpāramitā, using skillful means, constantly learns the Dharma that the assembly of Great Bodhisattvas should learn.
At that time, the heavenly sons Wonderful Time Division, Wonderful Joyful Feet, Wonderful Transformation, and Wonderful Sovereignty each led their own retinues of gods to that Bodhisattva to make offerings, pay homage, honor, and praise him. All said:
“Excellent, Great Being! You should diligently and energetically study the Dharma that the assembly of Great Bodhisattvas should learn. Do not study the Dharma that Śrāvakas and Pratyekabuddhas should learn. If you learn in this way, you will quickly sit upon the Bodhi throne, quickly attain unsurpassed Enlightenment, turn the wondrous Dharma wheel, and liberate assemblies of sentient beings.”
Bhikṣu, you should know that this Great Bodhisattva who practices the profound Prajñāpāramitā, using skillful means, constantly learns the Dharma that Great Bodhisattvas should learn.
The Great Brahmā King, lord of the Sahā world, led the Brahmā hosts to that person to make offerings, pay homage, honor, and praise him:
“Excellent, Great Being! You should diligently and energetically study the Dharma that Great Bodhisattvas should learn. Do not study the Dharma that Śrāvakas and Pratyekabuddhas should learn. If you learn in this way, you will quickly sit upon the Bodhi throne and quickly attain unsurpassed Enlightenment. I will go beneath the Bodhi tree and earnestly request that you turn the wondrous Dharma wheel, bringing benefit to countless sentient beings.”
Bhikṣu, you should know that this Great Bodhisattva who practices the profound Prajñāpāramitā, using skillful means, constantly learns the Dharma that Great Bodhisattvas should learn.
The gods from the Heaven of Pure Light up to the Heaven of Ultimate Form each led their heavenly assemblies to that person to make offerings, pay homage, honor, and praise him:
“Excellent, Great Being! You should diligently and energetically study the Dharma that Great Bodhisattvas should learn. Do not study the Dharma that Śrāvakas and Pratyekabuddhas should learn. If you learn in this way, you will quickly sit upon the Bodhi throne, quickly attain unsurpassed Enlightenment, turn the wondrous Dharma wheel, and liberate assemblies of sentient beings.”
Bhikṣu, you should know that this Great Bodhisattva who practices the profound Prajñāpāramitā, using skillful means, constantly learns the Dharma that Great Bodhisattvas should learn. All Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, all assemblies of Great Bodhisattvas, and all gods, nāgas, asuras, and others constantly protect and remember him. Because of this cause and condition, such Great Bodhisattvas are not harmed by worldly dangers, bodily calamities, or mental sorrow and suffering. All illnesses arising from the disharmony of the four great elements—namely illnesses of the eyes, ears, nose, tongue, body, and various other bodily ailments—altogether numbering four hundred and four kinds of diseases, will never arise in the body. Only heavy karma is excepted; even then, it will be transformed into receiving a lighter karmic result.
Bhikṣu, you should know that such a Great Bodhisattva who practices the profound Prajñāpāramitā according to the teachings, using skillful means, attains such merits in the present life, and in future lives these merits will increase immeasurably and infinitely.