THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 539
Chapter 1: WONDERFUL PRACTICE (2)
At that time, Śāriputra asked Subhūti:
“Are these Great Bodhisattvas truly unborn?”
Subhūti replied:
“These Bodhisattvas are all truly unborn.”
Śāriputra asked:
“Is it only the Bodhisattvas that are truly unborn, or are the dharmas of the Bodhisattvas also truly unborn?”
Subhūti replied:
“The dharmas of the Bodhisattvas are also truly unborn.”
Śāriputra asked:
“Is it only the dharmas of the Bodhisattvas that are truly unborn, or is the wisdom of omniscience also truly unborn?”
Subhūti replied:
“The wisdom of omniscience is also truly unborn.”
Śāriputra asked:
“Is it only the wisdom of omniscience that is truly unborn, or are the dharmas of the wisdom of omniscience also truly unborn?”
Subhūti replied:
“The dharmas of the wisdom of omniscience are also truly unborn.”
Śāriputra asked:
“Is it only the dharmas of the wisdom of omniscience that are truly unborn, or are ordinary beings also truly unborn?”
Subhūti replied:
“Ordinary beings are also truly unborn.”
Śāriputra asked:
“Is it only ordinary beings that are truly unborn, or are the dharmas of ordinary beings also truly unborn?”
Subhūti replied:
“The dharmas of ordinary beings are also truly unborn.”
At that time, Śāriputra asked Subhūti:
“If all Bodhisattvas are truly unborn, the dharmas of all Bodhisattvas are also truly unborn; the wisdom of omniscience is truly unborn, the dharmas of the wisdom of omniscience are also truly unborn; ordinary beings are truly unborn, and the dharmas of ordinary beings are also truly unborn—then how could a Great Bodhisattva thereby attain the wisdom of omniscience? Would this mean that the unborn dharma realizes the unborn dharma?”
Subhūti replied:
“I do not mean that within the unborn dharmas there is attainment or direct realization. Why? Because unborn dharmas cannot be apprehended.”
Śāriputra asked:
“Do you consider that a conditioned dharma realizes a conditioned dharma, or that an unborn dharma realizes an unborn dharma?”
Subhūti replied:
“I do not consider that a conditioned dharma realizes a conditioned dharma, nor do I say that an unborn dharma realizes an unborn dharma.”
Śāriputra asked:
“Do you consider that a conditioned dharma realizes an unborn dharma, or that an unborn dharma realizes a conditioned dharma?”
Subhūti replied:
“I do not consider that a conditioned dharma realizes an unborn dharma, nor do I consider that an unborn dharma realizes a conditioned dharma.”
Śāriputra asked:
“If this is so, then how can it be said that there is no attainment and no direct realization?”
Subhūti replied:
“Although there is attainment and direct realization, they are not realized through these two dharmas. They are merely conventionally established through worldly expressions as attainment and direct realization; in ultimate truth, there is neither attainment nor direct realization.”
At that time, Śāriputra asked Subhūti:
“Do you hold that an unborn dharma gives rise to birth, or that an already-born dharma gives rise to birth?”
Subhūti replied:
“I do not hold that an unborn dharma gives rise to birth, nor do I hold that an already-born dharma gives rise to birth.”
Śāriputra asked Subhūti:
“Do you hold that birth gives rise to birth, or that non-birth gives rise to birth?”
Subhūti replied:
“I do not hold that birth gives rise to birth, nor do I hold that non-birth gives rise to birth.”
Śāriputra asked Subhūti:
“Regarding the previously spoken-of unborn dharma, do you wish to explain the characteristics of non-birth?”
Subhūti replied:
“Regarding the previously spoken-of unborn dharma, I do not wish to explain the characteristics of non-birth.”
Śāriputra asked Subhūti:
“When words of non-birth are spoken regarding the unborn dharma, are these words of non-birth themselves also unborn?”
Subhūti replied:
“That is so, that is so! Regarding the unborn dharma, the words spoken of non-birth and the dharma itself both have the meaning of non-birth; the characteristics of non-birth are spoken according to worldly convention.”
At that time, Śāriputra praised Subhūti:
“Among the disciples who expound the Dharma, you are foremost; apart from the World-Honored One, no one can compare with you. Why? Because according to whatever questions concerning Dharma doors are asked of you, you can answer each one fluently and completely, yet your nature of Dharma remains unchanged.”
Subhūti replied:
“For all dharmas, if a disciple of the Buddha does not cling to them, then naturally he can answer each question freely and without fear, while the nature of Dharma remains unchanged. Why? Because all dharmas have no place of dependence.”
At that time, Śāriputra asked Subhūti:
“The profound essentials of Dharma that you have explained—through the power of which pāramitā have they been accomplished?”
Subhūti replied:
“The profound essentials of Dharma that have been explained are all accomplished through the majestic power of Prajñāpāramitā. Why? Because speaking of all dharmas as having no place of dependence is ultimately due to Prajñāpāramitā, through which one realizes that all dharmas have no dependence.”
Any Great Bodhisattva who, upon hearing such profound Prajñāpāramitā, has no doubt and is not confused should know that this Great Bodhisattva has abided in such a Dharma abiding and never departed from it. This means that, using non-attainment as a skillful means, he constantly diligently saves all sentient beings. One should know that this Great Bodhisattva has accomplished the supreme intention. This is called the intention corresponding with great compassion.
At that time, Śāriputra said to Subhūti:
“If a Great Bodhisattva abides in such a Dharma abiding and never departs from it, accomplishing an intention corresponding with great compassion, then all sentient beings would also become Great Bodhisattvas. Why? Because all sentient beings also never depart from this Dharma abiding and this intention. Since profound Prajñāpāramitā and the intention of great compassion have an equal nature, are Great Bodhisattvas and all sentient beings therefore not different?”
Subhūti praised:
“Well said, well said! It is so, it is so, exactly as you have said! You have correctly understood the meaning of what I have spoken. Although you appear to be questioning me, you have helped me accomplish the meaning. Why? Venerable Śāriputra, because sentient beings have no self-nature, one should know that such abiding and such intention also do not exist. Sentient beings possess nothing; therefore one should know that such abiding and such intention also possess nothing. Sentient beings are separated; therefore one should know that such abiding and such intention are also separated. Sentient beings are tranquil; therefore one should know that such abiding and such intention are also tranquil. Sentient beings cannot be apprehended; therefore one should know that such abiding and such intention also cannot be apprehended. Sentient beings are without understanding; therefore one should know that such abiding and such intention are also without understanding.
For this reason, Great Bodhisattvas who abide in such a Dharma abiding and such an intention, never departing from them, are not different from sentient beings, because all dharmas and all sentient beings are completely empty and without difference.
A Great Bodhisattva who can know this without obstruction is truly practicing profound Prajñāpāramitā.”
At that time, the World-Honored One praised Subhūti:
“Well said, well said! You have skillfully explained and revealed profound Prajñāpāramitā for the Great Bodhisattvas. This is entirely due to the majestic spiritual power of the Tathāgata. If anyone wishes to explain and reveal profound Prajñāpāramitā for Great Bodhisattvas, he should explain and reveal it just as you have done. Any Great Bodhisattva who wishes to learn profound Prajñāpāramitā should learn according to what you have said. Any Great Bodhisattva who learns Prajñāpāramitā exactly as you have taught will quickly attain the supreme enlightenment and, throughout all future ages, be able to bring benefit and happiness to all sentient beings.
Therefore, the assembly of Great Bodhisattvas who wish to attain supreme enlightenment should diligently cultivate and learn profound Prajñāpāramitā.”
**Chapter 2: ŚAKRA**
At that time, Śakra, Lord of the Gods, together with forty thousand heavenly sons from the Heaven of the Thirty-Three, came to the assembly. The Four Heavenly Kings who protect the world, together with twenty thousand heavenly sons from the Heaven of the Four Great Kings, came to the assembly. The Great Brahmā King, lord of the Sahā world, together with ten thousand Brahmā beings, came to the assembly.
Thus, up to the Pure Abodes Heaven, all came together with countless hundreds of thousands of heavenly sons to attend the assembly. Because the pure karmic practices of these heavenly beings had brought about their respective rewards, the light from their bodies, although capable of illuminating, was overwhelmed by the radiance from the body of the Tathāgata, and therefore their own bodily light could not be seen.
At that time, Śakra said to Subhūti:
“Now countless heavenly beings in the trichiliocosm have come together to attend the assembly and wish to hear the Venerable One explain and reveal profound Prajñāpāramitā, instructing, transmitting, and guiding Great Bodhisattvas so that they may quickly bring Prajñāpāramitā to completion. I respectfully request the Venerable One’s compassion and instruction: How should Great Bodhisattvas abide in Prajñāpāramitā? How should Great Bodhisattvas learn Prajñāpāramitā?”
At that time, Subhūti said to Śakra:
“I will rely upon the majestic spiritual power of the Buddha and follow the intention of the Tathāgata to explain and reveal profound Prajñāpāramitā for the assembly of Great Bodhisattvas. In this way, the assembly of Great Bodhisattvas can abide in it in this manner and learn in this manner. All of you heavenly beings should listen carefully and contemplate well.
O Kauśika, among you heavenly beings, those who have not yet generated the mind seeking supreme enlightenment should now generate that mind. Those who have already entered the Right Nature of Separation from Birth of the Śrāvakas and Pratyekabuddhas are unable to generate the great Bodhi mind. Why? O Kauśika, because those people have already created a barrier within the stream of birth and death. Therefore, if among them there is someone who can generate the mind seeking supreme enlightenment, I would also rejoice with them. Why? Because there are superior people who seek superior Dharma. I will never obstruct their excellent virtue.”
At that time, the World-Honored One praised Subhūti:
“Well said, well said! Now you have skillfully explained and revealed profound Prajñāpāramitā for the assembly of Great Bodhisattvas. You can also encourage and inspire Great Bodhisattvas, causing them to rejoice greatly and diligently cultivate Prajñāpāramitā.”
The venerable Subhūti said to the Buddha:
“World-Honored One, I have understood the kindness received; how could I not repay it? Why? Because the Buddhas and disciples of the past have explained generosity up to Prajñāpāramitā for assemblies of Great Bodhisattvas, instructing, transmitting, guiding, and protecting them. At that time, the World-Honored One also cultivated pure conduct among them, and now has attained supreme enlightenment, turning the wondrous Dharma wheel and benefiting us. Therefore, today I follow the Buddha’s teachings, explaining generosity up to Prajñāpāramitā for assemblies of Great Bodhisattvas, instructing, transmitting, guiding, and protecting them, causing them to diligently cultivate pure conduct, quickly attain supreme enlightenment, and throughout all future ages bring benefit and happiness to all sentient beings. This is called repaying the kindness and virtue of the Buddhas.”
The venerable Subhūti said to Śakra:
“You asked how Great Bodhisattvas should abide and learn Prajñāpāramitā. Listen! Listen! I will explain for you how Great Bodhisattvas abide in the proper place of abiding in Prajñāpāramitā and learn in the proper direction of learning.
O Kauśika, Great Bodhisattvas wearing the armor of great merit should use the characteristic of non-abiding as the means of abiding in Prajñāpāramitā. They should not abide in form; they should not abide in feeling, perception, formations, or consciousness; they should not abide in the fruit of Stream-entry, the fruit of Once-returning, Non-returning, or Arhatship; they should not abide in Pratyekabuddha enlightenment; they should not abide in the supreme enlightenment of the Buddhas.
They should not abide in ‘this is form’; they should not abide in ‘this is feeling, perception, formations, consciousness’; they should not abide in ‘this is the fruit of Stream-entry’; they should not abide in ‘this is the fruit of Once-returning, Non-returning, Arhatship’; they should not abide in ‘this is Pratyekabuddha enlightenment’; they should not abide in ‘this is the supreme enlightenment of the Buddhas.’
They should not abide in form as permanent or impermanent; they should not abide in feeling, perception, formations, or consciousness as permanent or impermanent; they should not abide in the suffering or happiness of form as permanent or impermanent; they should not abide in the suffering or happiness of feeling, perception, formations, or consciousness as permanent or impermanent; they should not abide in self or non-self of form as permanent or impermanent; they should not abide in self or non-self of feeling, perception, formations, or consciousness as permanent or impermanent; they should not abide in purity or impurity of form as permanent or impermanent; they should not abide in purity or impurity of feeling, perception, formations, or consciousness as permanent or impermanent; they should not abide in emptiness or non-emptiness of form as permanent or impermanent; they should not abide in emptiness or non-emptiness of feeling, perception, formations, or consciousness as permanent or impermanent.
They should not abide in the fruit of Stream-entry, because it is manifested through the unconditioned. They should not abide in the fruits of Once-returning, Non-returning, and Arhatship, because they are manifested through the unconditioned. They should not abide in Pratyekabuddha enlightenment, because it is manifested through the unconditioned. They should not abide in the supreme enlightenment of the Buddhas, because it is manifested through the unconditioned.
They should not abide in the fruit of Stream-entry as a true field of merit worthy of offerings; they should not abide in the fruit of Stream-entry as definitely attaining Nirvāṇa after seven more births.
They should not abide in the fruit of Once-returning as a true field of merit worthy of offerings; they should not abide in the fruit of Once-returning as not yet complete, having one more return to this world and experiencing suffering for the last time.
They should not abide in the fruit of Non-returning as a true field of merit worthy of offerings; they should not abide in the fruit of Non-returning as not being reborn after passing away.
They should not abide in the fruit of Arhatship as a true field of merit worthy of offerings; they should not abide in the fruit of Arhatship as definitely entering non-remainder Nirvāṇa in this very life.
They should not abide in Pratyekabuddha as a true field of merit worthy of offerings; they should not abide in Pratyekabuddha as surpassing the Śrāvaka stage and entering Nirvāṇa without reaching Buddhahood.
They should not abide in Buddhahood as a true field of merit worthy of offerings; they should not abide in Buddhahood as surpassing the stages of ordinary beings, Śrāvakas, Pratyekabuddhas, and Bodhisattvas, abiding in the Buddha stage, benefiting and bringing happiness to immeasurable, innumerable, and boundless sentient beings, causing them to enter the realm of non-remainder Parinirvāṇa.
They should not abide in the Buddha fruit as liberating immeasurable, innumerable, and boundless sentient beings, causing them to become firmly established in the Three Vehicles, performing such Buddha activities and then entering the realm of non-remainder Nirvāṇa.”
At that time, Śāriputra thought:
“If Great Bodhisattvas, while practicing profound Prajñāpāramitā, should not abide in the Buddha fruit of abiding in the Buddha realm, benefiting and bringing happiness to immeasurable, innumerable, and boundless sentient beings and causing them to enter non-remainder Nirvāṇa; should not abide in the Buddha fruit of liberating immeasurable and boundless sentient beings, causing them to become firmly established in the Three Vehicles, performing such Buddha activities and then entering non-remainder Nirvāṇa; and should not abide in any other dharmas—where should these Great Bodhisattvas abide?”
The venerable Subhūti, through the Buddha’s majestic spiritual power, knew Śāriputra’s thought and immediately said:
“What do you think, Venerable One? Where should the minds of the Tathāgatas abide?”
At that time, Śāriputra said to Subhūti:
The minds of all the Tathāgatas are completely without any place of abiding. Why is this? Because the mind has no place of abiding, it is called the Tathāgata, Arhat, Fully Enlightened One; that is, it does not abide in the conditioned realm, nor does it abide in the unconditioned realm; and it is also not a matter of not abiding.
At that time, the venerable Subhūti said to Śāriputra:
The great Bodhisattvas, when practicing the profound Prajñāpāramitā, are likewise so; just as the Tathāgatas, Arhats, Fully Enlightened Ones, with regard to all dharmas, have minds with no place of abiding, and also are not a matter of not abiding.
Venerable Śāriputra, regarding the profound Prajñāpāramitā, the great Bodhisattvas, just as the Tathāgatas, Arhats, Fully Enlightened Ones, use non-attainment as a skillful means; therefore they should abide in this way, and they should learn in this way.
At that time, among the assembly there were some devas who thought:
The various mantra words of yakṣas and others, although they are secret and hidden, we can still understand them. The Venerable Subhūti, regarding the profound Prajñāpāramitā, although he has used many words to explain and reveal it, all of us still cannot understand anything at all.
The Venerable Subhūti knew the thoughts of the devas and said:
O devas, do you not understand the words I have spoken?
The devas replied:
Indeed, indeed! Regarding the profound meaning of the Prajñāpāramitā spoken by the Venerable, we are completely unable to understand it.
The Venerable Subhūti said:
I have never spoken, nor revealed, the meaning corresponding to this profound Prajñāpāramitā; if you have not heard it, what could you understand? Why? O devas, because the meaning corresponding to the profound Prajñāpāramitā is entirely separate from letters and speech.
At that time, the devas again thought:
The Venerable Subhūti, regarding the profound meaning of this Prajñāpāramitā, although he has again used all kinds of skillful means to explain it clearly and make it easier to understand, that meaning is already profound and has become even more profound; it is already subtle and has become even more subtle, difficult to measure or comprehend.
The Venerable Subhūti knew the thoughts of the devas and said:
Devas, you should know that form is not profound and not subtle. Feeling, perception, formations, and consciousness are not profound and not subtle. The fruit of stream-entry is not profound and not subtle. The fruits of once-returning, non-returning, and arhatship are not profound and not subtle. The unsurpassed perfect enlightenment of the Buddhas is not profound and not subtle. Why? O devas, because all dharmas are profoundly subtle, and both the speaker and the listener cannot grasp them. Therefore, regarding all dharmas, you should follow what has been spoken and cultivate the practice of steadfast patience.
Devas, you should know that those who wish to attain, who wish to abide in, the fruit of stream-entry, once-returning, non-returning, arhatship, Pratyekabuddha enlightenment, or the unsurpassed perfect enlightenment of the Buddhas must rely on this patience in order to attain and abide in them.
At that time, the devas thought:
Now the Venerable Subhūti, for what sentient beings does he wish to teach, and what Dharma does he wish to teach?
The Venerable Subhūti knew the thoughts of the devas and said:
Devas, you should know that now I wish to teach for sentient beings who are like illusions, like transformations, like dreams; and I likewise explain Dharma that is like illusions, like transformations, like dreams. Why? O devas, because those who hear the Dharma that has been spoken neither hear, nor understand, nor have anything to attain.
At that time, the devas asked Subhūti:
Are the speaker, the listener, and the Dharma that is spoken all seen to be like illusions, transformations, and dreams?
Subhūti replied:
Indeed, indeed! Sentient beings are like illusions, because for people who are like illusions, Dharma is spoken that is like illusions. Sentient beings are like transformations, because for people who are like transformations, Dharma is spoken that is like transformations. Sentient beings are like dreams, because for people who are like dreams, Dharma is spoken that is like dreams. All sentient beings and all dharmas are like the objects of illusions, transformations, and dreams, because all dharmas, all sentient beings, and illusions, transformations, and dreams are neither two nor different.
Devas, you should know that those who have attained stream-entry and the fruit of stream-entry, those who have attained once-returning and the fruit of once-returning, those who have attained non-returning and the fruit of non-returning, arhats and the fruit of arhatship, Pratyekabuddhas and Pratyekabuddha enlightenment, Tathāgatas, Arhats, Fully Enlightened Ones and the unsurpassed perfect enlightenment of the Buddhas are all like illusions, transformations, and dreams.
At that time, the devas asked Subhūti:
Could it be that the Tathāgatas, Arhats, Fully Enlightened Ones and the unsurpassed perfect enlightenment of the Buddha are also seen to be like illusions, transformations, and dreams?
Subhūti replied:
Indeed, indeed! Even up to Nirvāṇa, I say that it is seen to be like illusion, transformation, and dream.
At that time, the devas asked Subhūti:
Could it be that even Nirvāṇa is also seen to be like an illusion, transformation, and dream?
Subhūti replied:
Even if there were a dharma superior to Nirvāṇa, I would still say that it is seen to be like illusion, transformation, and dream. Why? Because illusions, transformations, and dreams, together with all dharmas up to Nirvāṇa, are neither two nor different; all are impossible to grasp and impossible to express.
At that time, Śāriputra, Mahākāśyapa, Pūrṇa Maitrāyaṇīputra, and others asked Subhūti:
The Prajñāpāramitā that has been spoken of in such a profound manner—who can have faith in and accept it?
The Venerable Ānanda said to the great śrāvaka Śāriputra:
There are non-retrogressing great Bodhisattvas who can deeply believe in and understand this Prajñāpāramitā. Furthermore, there are countless great arhats who possess right view and have exhausted all defilements who can also have faith in and accept this Prajñāpāramitā.
The Venerable Subhūti said:
The profound Prajñāpāramitā that has been spoken of in this way—no one can have faith in and accept it. Why? Because within this there is no dharma that can be displayed, pointed out, or established. Since there truly is no dharma that can be displayed, pointed out, or established, a person who has faith in and accepts it also cannot exist.
At that time, Śakra, lord of the devas, thought:
The Venerable Subhūti is pouring down a great rain of Dharma; I should manifest wondrous flowers and scatter them as an offering.
Having thought this, he immediately manifested wondrous flowers and scattered them over Subhūti.
The Venerable Subhūti thought:
These flowers have never before been seen among the devas. These wondrous flowers certainly are not produced from earth, water, grass, or trees, but are generated through the transformation of the minds of the devas.
At that time, Śakra, lord of the devas, knew the thought of Subhūti and said:
The flowers that have been scattered are truly not produced from earth, water, grass, or trees; nor are they generated through the transformation of the minds of the devas. Why? Because the nature of these scattered flowers is originally unborn.
Then Subhūti said to Śakra:
These flowers are unborn; therefore they are not flowers.
At that time, Śakra, lord of the devas, silently thought:
The wisdom of the Venerable Subhūti is truly profound; he does not destroy conventional names while explaining ultimate truth.
Having thought this, he said to Subhūti:
Indeed, indeed, just as the Venerable has taught! The great Bodhisattvas regarding all dharmas should learn according to the Venerable’s teaching.
The Venerable Subhūti said to Śakra:
Indeed, indeed, just as you have said! The great Bodhisattvas regarding all dharmas should learn in this way according to my explanation.
O Kauśika, when great Bodhisattvas learn in this way, they do not learn form, nor do they learn feeling, perception, formations, or consciousness; they do not learn the fruit of stream-entry, nor the fruits of once-returning, non-returning, or arhatship; they do not learn Pratyekabuddha enlightenment; they do not learn the unsurpassed perfect enlightenment of the Buddhas. If they do not learn according to these fruits and attainments, then this is called learning the Buddha’s wisdom of omniscience. If they can learn the Buddha’s wisdom of omniscience, then they learn the immeasurable and boundless Buddha-dharmas. If they learn the immeasurable and boundless Buddha-dharmas, then they do not learn form as increasing or decreasing, nor do they learn feeling, perception, formations, and consciousness as increasing or decreasing. If they do not learn form as increasing or decreasing, nor feeling, perception, formations, and consciousness as increasing or decreasing, then they do not learn form as something to take up or abandon, nor feeling, perception, formations, and consciousness as something to take up or abandon. If they do not learn form as something to take up or abandon, nor feeling, perception, formations, and consciousness as something to take up or abandon, then they do not learn all dharmas as something to take up or abandon. If they do not learn all dharmas as something to take up or abandon, then they do not learn dharmas that can be maintained or destroyed. If they do not learn dharmas that can be maintained or destroyed, then they do not learn the wisdom of omniscience that can be maintained or destroyed.
When great Bodhisattvas learn in this way, this is called truly learning the wisdom of omniscience, and they can quickly attain the wisdom of omniscience.
At that time, Śāriputra asked Subhūti:
A great Bodhisattva who does not learn dharmas that can be maintained or destroyed, and also does not learn the wisdom of omniscience that can be maintained or destroyed—when this great Bodhisattva learns in this way, is this called truly learning the wisdom of omniscience and being able to quickly attain the wisdom of omniscience?
Subhūti replied:
Indeed, indeed! A great Bodhisattva who does not learn dharmas that can be maintained or destroyed, and also does not learn the wisdom of omniscience that can be maintained or destroyed—when this great Bodhisattva learns in this way, it is called truly learning the wisdom of omniscience and being able to quickly attain the wisdom of omniscience, because they use non-attainment as a skillful means.
At that time, Śakra, lord of the devas, asked Śāriputra:
Where should the Prajñāpāramitā that great Bodhisattvas learn be sought?
Śāriputra replied:
The Prajñāpāramitā that great Bodhisattvas learn should be sought according to the words spoken by Subhūti.
Śakra, lord of the devas, asked Śāriputra:
Through whose spiritual power and support are you able to speak such words?
Śāriputra replied:
Through the spiritual power and support of the Tathāgata, I speak these words.
At that time, Śakra, lord of the devas, asked the Venerable Śāriputra:
Through whose spiritual power and support is the Venerable Subhūti able to speak the Prajñāpāramitā?
Śāriputra replied:
Through the spiritual power and support of the Tathāgata, the Venerable Subhūti is able to speak the Prajñāpāramitā.
Then Subhūti said to Śakra:
You asked through whose spiritual power and support I am able to speak the Prajñāpāramitā. O Kauśika, you should know that it is certainly through the spiritual power and support of the Tathāgata that I, Subhūti, am able to speak the Prajñāpāramitā.
O Kauśika, you asked where the Prajñāpāramitā that Bodhisattvas learn should be sought. O Kauśika, the Prajñāpāramitā that Bodhisattvas learn should not be sought in form, nor should it be sought apart from form. It should not be sought in feeling, perception, formations, and consciousness, nor should it be sought apart from feeling, perception, formations, and consciousness. Why? Because form is not Prajñāpāramitā, nor is there Prajñāpāramitā apart from form. Feeling, perception, formations, and consciousness are also not Prajñāpāramitā, nor is there Prajñāpāramitā apart from feeling, perception, formations, and consciousness.
At that time, Śakra, lord of the devas, said to Subhūti:
The Prajñāpāramitā that the great Bodhisattvas learn—is it the great perfection, the immeasurable perfection, the boundless perfection?
Subhuti replied:
“Exactly so, exactly so! O Kausika, the Prajñāpāramitā that the Great Bodhisattvas study is the great Perfection, the immeasurable Perfection, the boundless Perfection.
Why is this so? O Kausika, because form is great, one should know that Prajñāpāramitā is also great. Because feeling, perception, formations, and consciousness are great, one should know that Prajñāpāramitā is also great.
O Kausika, because form is immeasurable, one should know that Prajñāpāramitā is also immeasurable. Because feeling, perception, formations, and consciousness are immeasurable, one should know that Prajñāpāramitā is also immeasurable.
O Kausika, because form is boundless, one should know that Prajñāpāramitā is also boundless. Because feeling, perception, formations, and consciousness are boundless, one should know that Prajñāpāramitā is also boundless.
Furthermore, O Kausika, because the object of cognition is boundless, one should know that Prajñāpāramitā is also boundless.
O Kausika, how is it that because the object of cognition is boundless, one should know that Prajñāpāramitā is also boundless? It means that the beginning, middle, and end of all phenomena cannot be grasped; therefore they are called boundless. Because phenomena are boundless, the object of cognition is also boundless. Therefore Prajñāpāramitā is also boundless. For this reason I say that because the object of cognition is boundless, one should know that Prajñāpāramitā is also boundless.
Furthermore, O Kausika, because all phenomena are boundless, one should know that Prajñāpāramitā is also boundless.
O Kausika, how is it that because all phenomena are boundless, one should know that Prajñāpāramitā is also boundless? It means that the boundaries of all phenomena cannot be grasped. Why? Because the boundaries of all forms in the past, future, and present cannot be grasped; the boundaries of all feelings, perceptions, formations, and consciousness in the past, future, and present cannot be grasped. Therefore, the boundaries of Prajñāpāramitā in the past, future, and present cannot be grasped. For this reason I say that because all phenomena are boundless, one should know that Prajñāpāramitā is also boundless.
Furthermore, O Kausika, because all sentient beings are boundless, one should know that Prajñāpāramitā is also boundless. Why? Because the boundaries of all sentient beings cannot be grasped. Therefore I say that because all sentient beings are boundless, one should know that Prajñāpāramitā is also boundless.”
At that time, Śakra, Lord of the Devas, asked Subhuti:
“Venerable Great Elder, how is it that because all sentient beings are boundless, one should know that Prajñāpāramitā is also boundless?”
Subhuti replied:
“O Kausika, the number of types of sentient beings is extremely vast; its limit cannot be counted or grasped. Therefore I say that because all sentient beings are boundless, Prajñāpāramitā is also boundless.”
Śakra, Lord of the Devas, said:
“For what meaning do you say this?”
Subhuti replied:
“O Kausika, now I ask you; answer according to your understanding. What do you think? When speaking of ‘sentient beings,’ what kind of phenomenon is the concept of sentient beings?”
Śakra, Lord of the Devas, replied:
“When speaking of ‘sentient beings,’ sentient beings are neither a concept of a phenomenon nor not a concept of a phenomenon. They are merely provisionally established, belonging to an adopted name, a name without an actual thing, a name without an owner, a name without relationship.”
Subhuti said:
“O Kausika, what do you think? In this profound Prajñāpāramitā scripture, is the true existence of sentient beings being revealed?”
Śakra, Lord of the Devas, replied:
“No, Venerable Great Elder.”
Subhuti said:
“Since this profound Prajñāpāramitā scripture does not reveal the true existence of sentient beings, it is said to be boundless, because within it the boundaries cannot be grasped. O Kausika, what do you think? If all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, throughout as many great kalpas as there are grains of sand in the Ganges, using limitless speech and countless names for categories of sentient beings, were to speak, would there truly be sentient beings within them who arise and perish?”
Śakra, Lord of the Devas, replied:
“No, Venerable Great Elder. Why? Because the inherent nature of sentient beings is pure; from beginningless time it has never existed, and what does not exist cannot truly undergo arising and ceasing.”
Subhuti said:
“For this reason I say that all sentient beings are boundless, and one should know that Prajñāpāramitā is also boundless.
O Kausika, therefore one should know that the Prajñāpāramitā studied by the Great Bodhisattvas is called great, immeasurable, and boundless.”
At that time, within the assembly of Śakra, Lord of the Devas, the Brahmā kings of the Desire Realm, the gods of the Form Realm, the divine sages, and the celestial maidens of Great Sovereignty were exceedingly joyful. Together they proclaimed three times in a loud voice:
“Excellent, excellent! Because a Buddha has appeared in the world, Venerable Subhuti, through the Buddha’s majestic spiritual power, expounds and reveals for us the wondrous nature of phenomena. This is the Dharma of Prajñāpāramitā, which brings great benefit to gods, humans, asuras, and others. If a Great Bodhisattva can practice according to the teachings of such a profound Prajñāpāramitā, always remaining inseparable from it, then we shall respect and make offerings to such beings as we do to the World-Honored Buddhas.”
At that time, the Buddha said to the gods:
“Exactly so, exactly so! If a Great Bodhisattva, using non-attainment as a skillful means, can practice according to the teachings of this Prajñāpāramitā, always remaining inseparable from it, then all of you gods should make offerings to them as you do to the World-Honored Buddhas.
You gods should know that in the past, when I was with Buddha Dīpaṅkara, at that time in the crossroads of the royal capital of Lotus Flower, I met Buddha Dīpaṅkara. I then offered five branches of flowers, spread my hair to cover the mud, sought to hear the true Dharma, and used non-attainment as a skillful means, always remaining inseparable from the profound and immeasurable, boundless Prajñāpāramitā and the other infinite and boundless Buddha-dharmas.
At that time, Buddha Dīpaṅkara bestowed upon Me the prediction of supreme enlightenment, saying: ‘Good son, in a future age, after passing through countless kalpas, within this Bhadrakalpa world, you will become a Buddha named Śākyamuni Tathāgata, Worthy One, Perfectly Enlightened One,’ and further expanding on this, becoming the World-Honored One, who will teach the profound Prajñāpāramitā scriptures and liberate countless beings.”
At that time, the gods together addressed the Buddha:
“World-Honored One, this profound Prajñāpāramitā is truly rare and wondrous. It enables the assembly of Great Bodhisattvas to quickly attain the wisdom of All-Knowledge, and throughout the future until the end of time, it will bring benefit, peace, and happiness to sentient beings.”
Chapter 3: MAKING OFFERINGS TO THE PRECIOUS STUPA (1)
At that time, the World-Honored One, knowing that the heavenly beings in the Desire Realm, the Form Realm, and the four assemblies of Bhikshus, Bhikshunis… had gathered, respectfully believed and accepted, and served as witnesses, then turned to Śakra, the Lord of the Devas, and said:
“O Kauśika, all good men and good women who, with sincere minds, listen to the profound Prajñāpāramitā, uphold it, recite it, diligently cultivate and study it, contemplate it properly, and expound it broadly for others in accordance with it, should know that all evil demons, humans, and non-humans… will be unable to harm them; all calamities will be unable to approach them; their bodies and minds will be peaceful and joyful, free from illness, and their lives will be long.
Furthermore, Kauśika, those celestial youths who have aroused the aspiration to seek the highest unsurpassed Enlightenment, but who have not yet listened to, upheld, recited, diligently cultivated and studied, and properly contemplated the profound Prajñāpāramitā, should go to these good men and good women, listen with sincere minds to the profound Prajñāpāramitā, uphold and recite it, contemplate its profound meaning and significance properly until it is fully understood, and then gradually explain it to others.
Furthermore, Kauśika, all good men and good women who can, with sincere minds, listen to, uphold, recite, diligently cultivate and study, and properly contemplate the profound Prajñāpāramitā, whether in an empty house, in a deserted wilderness, on dangerous roads, or in perilous places, will still not have their hair stand on end, nor become frightened or terrified, because they are constantly protected and supported by the devas and benevolent spirits.”
At that time, the Four Great Heavenly Kings and their celestial hosts joined their palms respectfully and addressed the Buddha:
“World-Honored One, all good men and good women who, with sincere minds, listen to, uphold, recite, diligently cultivate and study, properly contemplate, copy, expound, and widely propagate the profound Prajñāpāramitā, we will always follow and respectfully protect them, not allowing any sudden calamities to afflict them.”
At that time, Śakra, Lord of the Devas, and the celestial hosts joined their palms respectfully and addressed the Buddha:
“World-Honored One, all good men and good women who can, with sincere minds, listen to, uphold, recite, diligently cultivate and study, properly contemplate, copy, expound, and widely propagate the profound Prajñāpāramitā, we will always follow and respectfully protect them, not allowing any sudden calamities to afflict them.”
At that time, Brahmā, Lord of the Brahmā Realm, and the Brahmā hosts joined their palms respectfully and addressed the Buddha:
“World-Honored One, all good men and good women who can, with sincere minds, listen to, uphold, recite, diligently cultivate and study, properly contemplate, copy, expound, and widely propagate the profound Prajñāpāramitā, we will always follow and respectfully protect them, not allowing any sudden calamities to afflict them.”
Then Śakra, Lord of the Devas, said to the Buddha:
“World-Honored One, how extraordinary! Well-Gone One, how extraordinary! Good men and good women who, with sincere minds, listen to, uphold, recite, diligently cultivate and study, properly contemplate, copy, expound, and widely propagate the profound Prajñāpāramitā receive such present benefits and merits.
If good men and good women receive the Prajñāpāramitā, will they thereby also receive generosity, pure morality, patience, diligence, meditative concentration, and Prajñāpāramitā?”
At that time, the World-Honored One said to Śakra, Lord of the Devas:
“Indeed, indeed! Kauśika, those good men and good women who receive the Prajñāpāramitā also fully receive all six perfections.
Furthermore, Kauśika, the merits attained by those good men and good women who, with sincere minds, listen to, uphold, recite, diligently cultivate and study, properly contemplate, copy, expound, and widely propagate the profound Prajñāpāramitā—now you should listen, sincerely and carefully reflect, and I will distinguish and explain them for you.”
Śakra, Lord of the Devas, replied:
“Please teach us, we greatly wish to hear.”
Then the Buddha said to Śakra, Lord of the Devas:
“If there are evil outsiders, Brahmins, or evil demons and their retinues, or other wicked and arrogant beings who come to this Great Bodhisattva wishing to do things that are harmful, as soon as they give rise to such thoughts, they will immediately encounter misfortune, certainly be destroyed, and will not achieve their aims. Why is this? Kauśika, because these good men and good women, through sincerely listening to, upholding, reciting, diligently cultivating and studying, properly contemplating, copying, expounding, and widely propagating the profound Prajñāpāramitā, naturally cause those who give rise to evil intentions to encounter their own misfortune and fail to achieve their aims.
Furthermore, Kauśika, wherever there are good men and good women who sincerely listen to, uphold, recite, diligently cultivate and study, properly contemplate, copy, expound, and widely propagate this Prajñāpāramitā, if evil demons and their retinues, or outsiders, Brahmins, and other malicious, arrogant beings who are jealous of the true Dharma wish to create obstacles, challenge, slander, or oppose it, they will quickly be destroyed. Even though they wish to commit these evil acts, they will never succeed. If they merely hear the sound of the Prajñāpāramitā, their evil deeds will also be eliminated, gradually giving rise to merit, and afterward, relying on the three vehicles, they will end suffering, escape evil paths, and be born among gods and humans.
Kauśika, those good men and good women who sincerely listen to, uphold, recite, diligently cultivate and study, properly contemplate, copy, expound, and widely propagate the profound Prajñāpāramitā obtain such extraordinary merits and benefits.
Kauśika, it is like a miraculous medicinal plant called Ma-kỳ. The nature of this medicine is able to eliminate poisons. Wherever such a miraculous medicine grows, poisonous creatures dare not approach. For example, when a great poisonous snake goes searching for prey and encounters other creatures it wishes to bite and swallow, those creatures, fearing death, run to the place where the miraculous medicine is. When the snake smells the fragrance of the medicine, it immediately retreats. Why is this? Kauśika, because such a miraculous medicine has great power; it can save lives and eliminate poisons.
Kauśika, you should know that the spiritual power of the Prajñāpāramitā is also like this. When good men and good women sincerely listen to, uphold, recite, diligently cultivate and study, properly contemplate, copy, expound, and widely propagate it, if demons wish to commit evil against these Great Bodhisattvas, then through the majestic spiritual power of this profound Prajñāpāramitā, those evil deeds will naturally disappear on the spot and cannot cause harm. Why is this? Kauśika, because the great spiritual power of this profound Prajñāpāramitā can eliminate evil and increase wholesome Dharma.
Furthermore, Kauśika, those good men and good women who sincerely listen to, uphold, recite, diligently cultivate and study, properly contemplate, copy, expound, and widely propagate this profound Prajñāpāramitā will be constantly protected by the Four Great Heavenly Kings, Śakra, Lord of the Devas, the Great Brahmā King who rules the Sahā World, the Pure Abode devas, and other benevolent spirits, preventing all sudden calamities from afflicting them. Their rightful aspirations will be fulfilled. The present Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones throughout the ten directions of the worlds will also constantly protect and remember them, causing evil deeds to gradually diminish and wholesome Dharma to gradually increase.
Furthermore, Kauśika, those good men and good women who can sincerely listen to, uphold, recite, diligently cultivate and study, properly contemplate, copy, expound, and widely propagate the profound Prajñāpāramitā will, through this cause and condition, have speech of dignity and authority, causing listeners to respectfully follow and practice it; they will speak appropriately, without excessive noise; they will steadfastly assist good friends and repay deep kindness; they will not be secretly dominated or obscured by greed, jealousy, resentment, anger, concealment of irritation, flattery, arrogance, and other afflictions. Why is this? Kauśika, because through the power of the profound Prajñāpāramitā, these good men and good women increase their virtue, discipline their bodies and minds, and become free from the afflictions of greed, hatred, and delusion that bind them.
These good men and good women possess right mindfulness, loving-kindness, compassion, sympathetic joy, and equanimity, and they constantly reflect:
‘I should not follow the power of greed.
If I follow that power, I will become poor and inferior, and generosity will not be perfected.
I should not follow the power of violating precepts.
If I follow that power, I will fall into evil realms, and pure morality will not be perfected.
I should not follow the power of anger.
If I follow that power, my faculties will become defective, my appearance will be unattractive, I will not possess the complete physical form of a Bodhisattva, and I will also be unable to perfect patience.
I should not follow the power of laziness.
If I follow that power, I will be unable to cultivate the supreme Bodhisattva path and unable to perfect superior diligence.
I should not follow the power of distraction.
If I follow that power, I will be unable to cultivate the supreme concentration of a Bodhisattva, and meditative absorptions will not be perfected.
I should not follow the power of ignorance.
If I follow that power, supreme wisdom will not be perfected; I will not surpass the stages of the Śrāvakas and Pratyekabuddhas, much less attain the highest unsurpassed Enlightenment.
Therefore, now I should not follow the power of greed…’
Kauśika, because these good men and good women think in this way, they constantly possess right mindfulness, and evil afflictions do not cover their minds.
Kauśika, all good men and good women who sincerely listen to, uphold, recite, diligently cultivate and study, properly contemplate, copy, expound, and widely propagate the profound Prajñāpāramitā obtain such extraordinary merits and benefits.”