THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 547
Chapter 11: DEMONIC ACTIVITIES (2)
O Subhūti, the Dharma teacher wishes to go to another region, a place that is safe, prosperous, peaceful, without disasters. The Dharma listener wishes to follow the Dharma teacher. The Dharma teacher tries to say: “Although you wish to follow me for the sake of benefit, when you arrive there, it may not necessarily satisfy you! You should think carefully and do not let yourself worry or regret later.”
After hearing this, the Dharma listener thinks: “This teacher does not want me to go along. If I insist on following, how can I be sure I will be able to hear the Dharma?” Because of this, the Dharma listener does not follow. The two do not harmonize, and therefore cannot teach, transmit, receive, uphold, recite, or cultivate the profound Prajñāpāramitā. You should know that this is a demonic activity of a Bodhisattva.
O Subhūti, the Dharma teacher wishes to go to another region and must pass through a desolate, dangerous road, with many dangers from bandits, the threats of vicious people, wild beasts, hunters, poisonous snakes, and so on. The Dharma listener wishes to follow along. The Dharma teacher tries to say: “Why do you suddenly wish to follow me to places with so many dangers? You should think carefully and do not let yourself worry or regret later.”
After hearing this, the Dharma listener thinks: “This teacher does not want me to go along. If I insist on following, how can I be sure I will be able to hear the Dharma?” For this reason, the Dharma listener does not follow. The two do not harmonize, and therefore cannot teach, transmit, receive, uphold, recite, or cultivate the profound Prajñāpāramitā. You should know that this is a demonic activity of a Bodhisattva.
O Subhūti, the Dharma teacher has many patrons and is always accompanied closely by them. The Dharma listener comes to request teachings on Prajñāpāramitā or requests to copy, uphold, recite, and practice according to the teachings; but the Dharma teacher has many obstacles and is not free to give instruction. Therefore, the Dharma listener develops resentment and hatred; even if later given instruction, they no longer wish to listen. The two do not harmonize, and therefore cannot teach, transmit, receive, uphold, recite, or cultivate the profound Prajñāpāramitā. You should know that this is a demonic activity of a Bodhisattva.
O Subhūti, there are evil demons who transform into various forms and come to the Bodhisattva, seeking ways to obstruct and destroy, causing that person to be unable to copy, uphold, recite, cultivate, contemplate, or teach others the scriptures corresponding to Prajñāpāramitā.
Therefore, O Subhūti, when virtuous sons dwelling in the Bodhisattva vehicle copy… the profound Prajñāpāramitā, there are often obstacles; you should know that all of these are demonic activities of a Bodhisattva.
The Venerable Subhūti said to the Buddha:
“World-Honored One, for what reason do evil demons transform into various forms and come to the Bodhisattva seeking to obstruct that person, preventing them from copying, upholding, and even teaching the scriptures corresponding to Prajñāpāramitā?”
The Buddha told Subhūti:
“The profound Prajñāpāramitā is capable of producing the knowledge of omniscience of all Buddhas. All the omniscient wisdom of all Buddhas gives rise to the Buddha’s teachings. The Buddha’s teachings give rise to immeasurable and innumerable wisdom for sentient beings. Sentient beings who possess complete wisdom will cut off endless afflictions. Those who have cut off afflictions cannot be harmed by any evil demons. Because all evil demons cannot harm them, they experience great sorrow and suffering, as though arrows had pierced their hearts. They think: ‘Do not allow this profound Prajñāpāramitā to empty my realm.’
Therefore, evil demons transform into various forms, come to the Bodhisattva, and seek to obstruct that person, preventing them from copying and even teaching the scriptures corresponding to Prajñāpāramitā.”
At that time, the Venerable Subhūti said to the Buddha:
“World-Honored One, how do evil demons transform into forms and come to the Bodhisattva seeking to obstruct them?”
The Buddha told Subhūti:
“There are evil demons who transform into the appearance of Śramaṇas and come to the Bodhisattva seeking to obstruct them, causing that person to abandon the profound Prajñāpāramitā. Those false Śramaṇas say: ‘Although you cultivate and recite the scriptures of signlessness, that is not the true Prajñāpāramitā. I always recite scriptures of signs; that is the true Prajñāpāramitā.’
When they speak such words, some Bodhisattvas who have not yet received prediction, who are newly learning the Mahāyāna and whose wisdom is inferior and limited, immediately develop doubt toward the scriptures corresponding to Prajñāpāramitā. Because of doubt, they develop aversion toward Prajñāpāramitā. Because they develop aversion, they cannot copy, uphold, recite, cultivate, contemplate, or teach others the profound Prajñāpāramitā. You should know that this is a demonic activity of a Bodhisattva.
O Subhūti, there are evil demons who transform into the appearance of Bhikṣus, come to the Bodhisattva, and say to the Bodhisattva: ‘Those Bodhisattvas who practice the profound Prajñāpāramitā only realize ultimate reality, attain the fruit of Stream-entry up to the attainment of Pratyekabuddha enlightenment, but can never attain unsurpassed Buddhahood. Why waste effort and endure hardship for Prajñā?’
After hearing this, the Bodhisattva abandons it and no longer copies, upholds, recites, cultivates, contemplates, or teaches the profound Prajñāpāramitā. You should know that this is a demonic activity of a Bodhisattva.
Therefore, O Subhūti, when copying… Prajñāpāramitā, there are many demonic activities that Bodhisattvas should clearly know. Having clearly known them, Bodhisattvas should diligently maintain correct thought, correct understanding, and seek ways to stay away from them.”
The Venerable Subhūti said to the Buddha:
“World-Honored One, it is so! O Well-Gone One, it is so! When copying… Prajñāpāramitā, there are many demonic activities. It is like a priceless great wish-fulfilling jewel: although it possesses supreme power, it also has many hostile thieves. Likewise, although Prajñāpāramitā has supreme merit and virtue, it also has many obstacles.
Virtuous sons dwelling in the Bodhisattva vehicle, because their merit and virtue are small, encounter evil demons causing obstructions when copying… Yet although they wish to accomplish it, they cannot succeed. Why? Because foolish people are easily deceived by demons. When virtuous sons dwelling in the Bodhisattva vehicle copy… the profound Prajñāpāramitā, they themselves create the obstacles.
World-Honored One, such foolish people have little wisdom and cannot conceive of the vast and great Buddha Dharma. They themselves cannot copy, uphold, recite, cultivate, contemplate, listen to, or teach Prajñāpāramitā, yet they also wish to obstruct others from copying…”
The Buddha told Subhūti:
“That is correct, that is correct, exactly as you have said. There are foolish beings controlled by demons; they have not planted wholesome roots, their merit and wisdom are few and thin; they have not made vast aspirations before the Buddha; they have not been protected by virtuous friends. They themselves cannot copy, uphold, and even teach Prajñāpāramitā, and they cause newly learning Mahāyāna virtuous sons to encounter obstacles when copying Prajñāpāramitā.
In future times, there will be virtuous men and women whose merit and wisdom are shallow and whose wholesome roots are few, who do not delight in the vast virtues of the Tathāgatas. They themselves cannot copy, uphold, recite, cultivate, contemplate, listen to, question about, or teach Prajñāpāramitā; moreover, they wish to obstruct others from copying… You should know that such people incur immeasurable offenses.
O Subhūti, there are virtuous sons dwelling in the Bodhisattva vehicle who, when copying… Prajñāpāramitā, encounter many demonic activities that obstruct them, causing the copying… not to be accomplished. Therefore, their merits and virtues are not perfected, their merit and wisdom are few, and their wholesome roots are not matured.
There are virtuous sons dwelling in the Bodhisattva vehicle who, when copying… the profound Prajñāpāramitā, encounter no demonic activities. You should know that this is entirely due to the compassionate protective mindfulness and power of the Buddhas. Why? Because although evil demons and their followers always seek every means to destroy Prajñāpāramitā, the World-Honored Buddhas also constantly seek means through compassion to protect and support those virtuous sons dwelling in the Bodhisattva vehicle, so that when they copy… Prajñāpāramitā they encounter no obstacles and quickly attain the highest unsurpassed enlightenment.”
Chapter 12: MANIFESTATION IN THE WORLD
O Subhūti, it is like a woman who has many children, whether five, ten, twenty, thirty, forty, fifty, or one hundred or one thousand… When that mother becomes ill, each of her children seeks medicine to cure her. They all think: “How can my mother’s illness be relieved, her life made peaceful, her body preserved, her lifespan extended, and her happiness secured without suffering? May all happiness and joy come to our mother. Why? Because our mother gave birth to and raised us, enduring the greatest hardships and sufferings in this world.”
Having thought this way, they compete in seeking every method to create safety and protection for their mother, not allowing unpleasant things such as mosquitoes, flies, snakes, scorpions, wind and rain, humans and non-humans, and so forth to harm her. They earnestly devote themselves to repairing whatever will help their mother recover from illness, purify the six faculties, and eliminate worries and suffering. They also bring the finest and most beautiful things to respectfully offer her and say:
“My mother’s love is vast. She gave birth to and raised us, taught us, and showed us all the worldly occupations. How could we not repay our mother’s kindness?”
The Tathāgata, the Arhat, the Perfectly Enlightened One, is likewise. He constantly uses various skillful means to protect and support Prajñāpāramitā. If virtuous sons dwelling in the Bodhisattva vehicle are able to copy, uphold, recite, cultivate, contemplate, and teach Prajñāpāramitā without laziness or weariness, then the Tathāgata also uses countless skillful means and earnestly protects them so that they are not harmed or troubled.
In all worlds throughout the ten directions in the present time, all Tathāgatas, Arhats, Perfectly Enlightened Ones, out of compassion for sentient beings and to bring benefit and happiness, also use skillful means to protect and support Prajñāpāramitā: first so that evil demons cannot destroy it, and then so that Prajñāpāramitā may remain and bring lasting benefit and welfare to all the world.
The Tathāgata, the Arhat, the Perfectly Enlightened One, likewise uses all skillful means to protect Prajñāpāramitā. Why? Because the profound Prajñāpāramitā can give rise to the Tathāgata, Arhat, Perfectly Enlightened One; can truly reveal omniscient wisdom; and can manifest the true nature of all worldly phenomena. The wisdom of omniscience also arises from it.
Subhūti, you should know that all Buddhas of the past, future, and present rely upon this profound Prajñāpāramitā, diligently cultivate and learn it, and attain the highest unsurpassed enlightenment. In the past, I too relied upon the profound Prajñāpāramitā, diligently cultivated and learned it, and attained the highest unsurpassed enlightenment. Therefore, Prajñāpāramitā can give rise to the Tathāgata, Arhat, Perfectly Enlightened One; can truly reveal omniscient wisdom; and can manifest the true nature of all worldly phenomena.”
At that time, Subhūti said to the Buddha:
“World-Honored One, why can Prajñāpāramitā give rise to the Tathāgata, Arhat, Perfectly Enlightened One? Why can it reveal the true nature of worldly phenomena?”
The Buddha told Subhūti:
“Because the profound Prajñāpāramitā can give rise to the Tathāgata’s omniscient wisdom and other virtues, therefore it is said that Prajñāpāramitā can give rise to the Tathāgata, Arhat, Perfectly Enlightened One, and can reveal the true nature of worldly phenomena. This means it can reveal the true nature of the five aggregates of the world.
The Venerable Subhūti said to the Buddha:
“World-Honored One, why can Prajñāpāramitā reveal the true nature of the five aggregates of the world?”
The Buddha told Subhūti:
“The profound Prajñāpāramitā can reveal that the true nature of the five aggregates, such as form, of the world does not undergo transformation or destruction. Therefore it is said that Prajñāpāramitā can reveal the true nature of worldly phenomena. Why? Because the five aggregates, such as form, have no inherent nature; therefore they are called empty. They are without characteristics, without aspirations, without creation, without action, without arising, and without ceasing. They are the true Dharma realm and are not nonexistent… Such phenomena cannot be transformed or destroyed. Therefore it is said that the profound Prajñāpāramitā can reveal the true nature of worldly phenomena.
O Subhūti, all Tathāgatas, Arhats, Perfectly Enlightened Ones rely upon Prajñāpāramitā to directly know all the various designations of immeasurable, innumerable, and boundless sentient beings; therefore it is said that Prajñāpāramitā can reveal the true nature of worldly phenomena.
O Subhūti, all Tathāgatas, Arhats, Perfectly Enlightened Ones rely upon Prajñāpāramitā to truly know the different mental activities of immeasurable, innumerable, and boundless sentient beings; therefore it is said that Prajñāpāramitā can reveal the true nature of worldly phenomena.
O Subhūti, all Tathāgatas, Arhats, Perfectly Enlightened Ones rely upon Prajñāpāramitā to truly know that immeasurable, innumerable, and boundless sentient beings have no inherent nature; therefore it is said that Prajñāpāramitā can reveal the true nature of worldly phenomena.
O Subhūti, all Tathāgatas, Arhats, Perfectly Enlightened Ones rely upon Prajñāpāramitā to truly know that the minds of immeasurable, innumerable, and boundless sentient beings have no place of abiding, just like space, depending on nothing; therefore it is said that Prajñāpāramitā can reveal the true nature of worldly phenomena.
O Subhūti, all Tathāgatas, Arhats, Perfectly Enlightened Ones rely upon Prajñāpāramitā to truly know the simple minds of immeasurable, innumerable, and boundless sentient beings, which should be ended and abandoned, and the nature of mind that is not simple; therefore it is said: Prajñāpāramitā can reveal the true nature of worldly phenomena.
O Subhūti, all Tathāgatas, Arhats, Perfectly Enlightened Ones rely upon Prajñāpāramitā to truly know the scattered minds of immeasurable, innumerable, and boundless sentient beings, using the Dharma nature to make the nature of mind free from distraction; therefore it is said that Prajñāpāramitā can reveal the true nature of worldly phenomena.
O Subhūti, all Tathāgatas, Arhats, Perfectly Enlightened Ones rely upon Prajñāpāramitā to truly know that immeasurable, innumerable, and boundless sentient beings have defiled minds and cannot manifest the undefiled nature of mind; therefore it is said that Prajñāpāramitā can reveal the true nature of worldly phenomena.
O Subhūti, all Tathāgatas, Arhats, Perfectly Enlightened Ones rely upon Prajñāpāramitā to truly know that immeasurable, innumerable, and boundless sentient beings have undefiled minds, whose inherently pure nature does not allow defilement to enter; therefore it is said that Prajñāpāramitā can reveal the true nature of worldly phenomena.
O Subhūti, all Tathāgatas, Arhats, Perfectly Enlightened Ones rely upon Prajñāpāramitā to truly know that immeasurable, innumerable, and boundless sentient beings have inferior minds and cannot conceal the nature of mind that is not inferior; therefore it is said that Prajñāpāramitā can reveal the true nature of worldly phenomena.
O Subhūti, all Tathāgatas, Arhats, Perfectly Enlightened Ones rely upon Prajñāpāramitā to truly know that immeasurable, innumerable, and boundless sentient beings have excellent minds, and the nature of mind that is not excellent cannot be measured; therefore it is said that Prajñāpāramitā can reveal the true nature of worldly phenomena.
O Subhūti, all Tathāgatas, Arhats, Perfectly Enlightened Ones rely upon Prajñāpāramitā to truly know that immeasurable, innumerable, and boundless sentient beings have contaminated minds, and if there is no inherent nature and no discrimination, then there is no nature of contamination; therefore it is said that Prajñāpāramitā can reveal the true nature of worldly phenomena.
O Subhūti, all Tathāgatas, Arhats, Perfectly Enlightened Ones rely upon Prajñāpāramitā to truly know that immeasurable, innumerable, and boundless sentient beings have uncontaminated minds, and if there is no inherent nature and no awareness, then there is no nature of being uncontaminated; therefore it is said that Prajñāpāramitā can reveal the true nature of worldly phenomena.
O Subhūti, all Tathāgatas, Arhats, Perfectly Enlightened Ones rely upon Prajñāpāramitā to truly know that immeasurable, innumerable, and boundless sentient beings have minds of greed, and if true nature actually existed, there would be no greedy mind; therefore it is said that Prajñāpāramitā can reveal the true nature of worldly phenomena.
O Subhūti, all Tathāgatas, Arhats, Perfectly Enlightened Ones rely upon Prajñāpāramitā to truly know the minds free from greed of immeasurable, innumerable, and boundless sentient beings, and because of true nature they are not separate from the mind of greed; therefore it is said that Prajñāpāramitā can reveal the true nature of worldly phenomena.
O Subhūti, all Tathāgatas, Arhats, Perfectly Enlightened Ones rely upon Prajñāpāramitā to truly know that immeasurable, innumerable, and boundless sentient beings have minds of anger, and because of true nature there is no mind of anger; therefore it is said that Prajñāpāramitā can reveal the true nature of worldly phenomena.
O Subhūti, all Tathāgatas, Arhats, Perfectly Enlightened Ones rely upon Prajñāpāramitā to truly know the minds free from anger of immeasurable, innumerable, and boundless sentient beings, and because of true nature they are not minds free from anger; therefore it is said that Prajñāpāramitā can reveal the true nature of worldly phenomena.
O Subhūti, all Tathāgatas, Arhats, Perfectly Enlightened Ones rely upon Prajñāpāramitā to truly know that immeasurable, innumerable, and boundless sentient beings have minds of ignorance, and because of true nature there is no mind of ignorance; therefore it is said that Prajñāpāramitā can reveal the true nature of worldly phenomena.
O Subhūti, all Tathāgatas, Arhats, Perfectly Enlightened Ones rely upon Prajñāpāramitā to truly know the minds free from ignorance of immeasurable, innumerable, and boundless sentient beings, and because of true nature they are not minds free from ignorance; therefore it is said that Prajñāpāramitā can reveal the true nature of worldly phenomena.
O Subhūti, all Tathāgatas, Arhats, Perfectly Enlightened Ones rely upon Prajñāpāramitā to truly know the various small-minded thoughts of immeasurable, innumerable, and boundless sentient beings, and if there is no coming, no going, and no attachment or dependence, then the nature of mind is not small-minded; therefore it is said that Prajñāpāramitā can reveal the true nature of worldly phenomena.
O Subhūti, all Tathāgatas, Arhats, Perfectly Enlightened Ones rely upon Prajñāpāramitā to truly know the vast minds of immeasurable, innumerable, and boundless sentient beings, and because of the equality of self-nature, it is called the nature of equality; therefore there is no nature of a vast mind; therefore it is said that Prajñāpāramitā can reveal the true nature of worldly phenomena.
O Subhūti, all Tathāgatas, Arhats, Perfectly Enlightened Ones rely upon Prajñāpāramitā to truly know the narrow minds of immeasurable, innumerable, and boundless sentient beings, and if no skillful means arise and there is no bondage or attachment, then the nature of mind is not narrow; therefore it is said that Prajñāpāramitā can reveal the true nature of worldly phenomena.
O Subhūti, all Tathāgatas, Arhats, Perfectly Enlightened Ones rely upon Prajñāpāramitā to truly know that immeasurable, innumerable, and boundless sentient beings have various vast and expansive minds. These do not increase or decrease, nor are they separated; if they were separated, then the nature of mind would not be vast and expansive. Therefore it is said that Prajñāpāramitā can reveal the true nature of worldly phenomena.
O Subhūti, all Tathāgatas, Arhats, Perfectly Enlightened Ones rely upon Prajñāpāramitā to truly know that immeasurable, innumerable, and boundless sentient beings have minds with limitations, and if self-nature is empty, then there is no nature of limitation; therefore it is said that Prajñāpāramitā can reveal the true nature of worldly phenomena.
O Subhūti, all Tathāgatas, Arhats, Perfectly Enlightened Ones rely upon Prajñāpāramitā to truly know that immeasurable, innumerable, and boundless sentient beings have limitless minds, and if there is no arising, no ceasing, no permanence, and no change, like vast space without a place to remain or depend upon, then it is not a limitless mind; therefore it is said that Prajñāpāramitā can reveal the true nature of worldly phenomena.
O Subhūti, all Tathāgatas, Arhats, Perfectly Enlightened Ones rely upon Prajñāpāramitā to truly know that immeasurable, innumerable, and boundless sentient beings have perceiving minds, and if self-nature is equal and the five kinds of eyes do not function, then the mind cannot have perception
Therefore, Subhūti, the profound Prajñāpāramitā can reveal the true reality of the world of the Tathāgata, the Worthy One, the Perfectly Enlightened One.
Subhūti, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, rely on Prajñāpāramitā in order to directly and truly know the immeasurable, innumerable, boundless sentient beings who arise or pass away.
Subhūti, how is it that all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, rely on Prajñāpāramitā in order to directly and truly know the immeasurable, innumerable, boundless sentient beings who arise or pass away? It means that all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, rely on Prajñāpāramitā to directly and truly know that the minds and mental factors of immeasurable, innumerable, boundless sentient beings all arise in dependence upon form, feeling, perception, formations, and consciousness. Thus, the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, rely on Prajñāpāramitā to directly and truly know the immeasurable, innumerable, boundless sentient beings who arise or pass away.
Subhūti, how do the minds and mental factors of sentient beings, whether arising or passing away, arise in dependence upon form, feeling, perception, formations, and consciousness? It means that the minds and mental factors of sentient beings: some, relying upon form, feeling, perception, formations, and consciousness, hold that after the Tathāgata’s passing into nirvāṇa He either exists, or does not exist, or both exists and does not exist, or neither exists nor does not exist; they consider this alone to be the true reality, while all else is ignorance and delusion. Some, relying upon form, feeling, perception, formations, and consciousness, grasp that the self and the world are either eternal or impermanent; or both eternal and impermanent; or neither eternal nor non-eternal; they consider this alone to be the true reality, while all else is ignorance and delusion. Some, relying upon form, feeling, perception, formations, and consciousness, grasp that the self and the world are either finite or infinite; or both finite and infinite; or neither finite nor infinite; they consider this alone to be the true reality, while all else is ignorance and delusion. Some, relying upon form, feeling, perception, formations, and consciousness, grasp that life is identical with the body or that life is one thing and the body another; they consider this alone to be the true reality, while all else is ignorance and delusion.
Therefore, Subhūti, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, rely upon Prajñāpāramitā in order to directly and truly know the minds and mental factors of immeasurable, innumerable, boundless sentient beings, whether arising or passing away, all of which rely upon form, feeling, perception, formations, and consciousness to produce various mistaken conceptions.
Subhūti, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, rely upon Prajñāpāramitā and directly and truly know the immeasurable, innumerable, boundless sentient beings who arise or pass away.
How, Subhūti, do all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, rely upon Prajñāpāramitā to directly and truly know the immeasurable, innumerable, boundless sentient beings who arise or pass away? It means that all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, rely upon Prajñāpāramitā to truly know that form, feeling, perception, formations, and consciousness are all suchness itself, without duality and without distinction.
Subhūti, you should know that the suchness of the Tathāgata is the suchness of the five aggregates; the suchness of the five aggregates is the suchness of the world. Why? Because, as the Blessed One has taught, relying upon the five aggregates, the name “world” is established.
Therefore, Subhūti, the suchness of the five aggregates is the suchness of the world; the suchness of the world is the suchness of the fruit of Stream-entry; the suchness of the fruit of Stream-entry is the suchness of the fruit of Once-returning… continuing successively until the suchness of all the practices of the Great Bodhisattvas is the suchness of the unsurpassed perfect enlightenment of all Buddhas; the suchness of the unsurpassed perfect enlightenment of all Buddhas is the suchness of all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones; the suchness of all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones is the suchness of all sentient beings.
Subhūti, you should know that whether it is the suchness of all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, the suchness of all sentient beings, or the suchness of all phenomena, such suchnesses do not depart from one another; they are neither one nor different, and they are not something that can be said to be one. Because they are neither one nor different, they are inexhaustible; because they are non-dual and have no two parts, they cannot be discriminated.
Subhūti, you should know that all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, rely upon Prajñāpāramitā to realize the ultimate suchness of all phenomena, up to attaining unsurpassed perfect enlightenment. Therefore it is said: The profound Prajñāpāramitā can give birth to the Buddhas, is the mother of the Buddhas, and can reveal the true reality of the world of the Buddhas.
Subhūti, you should know that all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, rely upon Prajñāpāramitā to truly know the suchness of all phenomena, the nature that is not false, the nature that does not change. Because they truly know the characteristics of suchness, they are called Tathāgatas, Worthy Ones, Perfectly Enlightened Ones.
At that time, Venerable Subhūti said to the Buddha:
“World-Honored One, the realization of the suchness of the profound Prajñāpāramitā, the nature that is not false and the nature that does not change, is extremely profound, difficult to see, and difficult to know. All Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, use suchness to analyze and explain the unsurpassed perfect enlightenment of all Buddhas.
This suchness is extremely profound and wonderfully subtle. Who could believe and understand it? Only non-retrogressing Great Bodhisattvas, Great Arhats whose practices and aspirations are perfected, and virtuous sons endowed with right view, upon hearing the Buddha teach this profound suchness, can give rise to faith and understanding. Therefore, does the Tathāgata, for the sake of others, rely upon the aspect of suchness that He has realized in order to analyze and point it out?”
The Buddha said to Subhūti:
“Indeed, indeed, it is exactly as you have said. Why? Because suchness is inexhaustible, it is extremely profound. Only the Tathāgata who has manifested Perfect Enlightenment knows that the characteristic of suchness is inexhaustible and profound, and for the assemblies of Great Bodhisattvas, reveals and explains it so that they may give rise to faith and understanding.”
At that time, Śakra, Lord of the Devas, leading ten thousand heavenly beings of the Desire Realm, and the Great Brahmā King, leading twenty thousand heavenly beings of the Form Realm, came to the Buddha’s place, bowed at His feet, stood to one side, and together addressed the Buddha:
“The Tathāgata teaches profound Dharma. What is its characteristic?”
The Buddha said to the heavenly beings:
“The Dharma I have taught takes emptiness, signlessness, wishlessness, non-creation, non-arising, non-ceasing, quiescence, nirvāṇa, and the Dharma realm as its characteristics. Why? Because the Dharma taught by the Buddha does not rely upon anything. It is like space, which cannot be expressed through signs.”
“Know this, heavenly beings: The profound characteristics of Dharma taught by the Tathāgata do not fall within the category of form; nor do they fall within the categories of feeling, perception, formations, and consciousness. They do not depend upon form, nor upon feeling, perception, formations, or consciousness.”
“Heavenly beings, know this: The profound Dharma characteristics taught by the Tathāgata cannot be established or destroyed by the gods, humans, asuras, and others in the world. Why? Because gods, humans, asuras, and others in the world are all manifestations of characteristics; that which possesses characteristics cannot establish or destroy that which is without characteristics.”
“Heavenly beings, know this: Regarding the profound Dharma characteristics taught by the Tathāgata, one cannot use hands to construct or destroy them; nor can one use other phenomena to establish or destroy them.”
“Heavenly beings, know this: Suppose someone asked: ‘Who established space, and who can destroy space?’ Would such a question be correct?”
The heavenly beings replied:
“World-Honored One, such a question would not be correct. Why? Because space has no form, no characteristics, and is unconditioned; therefore it cannot be established or destroyed.”
The Buddha said to the heavenly beings:
“Indeed, indeed, it is exactly as you have said. Heavenly beings, know this: The profound Dharma characteristics I have explained are likewise so; they cannot be established and cannot be destroyed. Whether there is a Buddha or no Buddha, the myriad phenomena of the Dharma realm are just like this. Regarding these Dharma characteristics, the Buddha knows them clearly and truly; therefore He is called the Tathāgata, Worthy One, Perfectly Enlightened One.”
The heavenly beings said to the Buddha:
“The Tathāgata has known such characteristics, which are extremely profound, difficult to see, and difficult to know. Because the Tathāgata manifests such knowledge, He turns the wisdom that is unobstructed regarding all phenomena. All Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, abide in such characteristics in order to analyze and reveal the profound Prajñāpāramitā, and for sentient beings, gather together the Dharma characteristics, seeking ways to reveal them and cause them to attain unobstructed wisdom in Prajñāpāramitā. The profound Prajñāpāramitā is the place where all Tathāgatas constantly practice. Because it is the place of practice of all Tathāgatas, they attain unsurpassed perfect enlightenment and analyze and reveal it for sentient beings.”
The Buddha said to the heavenly beings:
“Indeed, indeed, it is exactly as you have said. Heavenly beings, know this: The Tathāgata truly knows that all characteristics of phenomena are without characteristics. For this reason, I say that the Buddhas attain unobstructed wisdom, incomparable to anyone.”
At that time, the Buddha said to Venerable Subhūti:
“Prajñāpāramitā is the mother of the Buddhas and can reveal the true reality of worldly phenomena. Therefore, the Tathāgata, Worthy One, Perfectly Enlightened One, abides in accordance with the Dharma, respectfully makes offerings, honors, praises, protects, and upholds it, taking refuge in the Dharma. That Dharma is the profound Prajñāpāramitā. All Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, rely upon the profound Prajñāpāramitā, respectfully making offerings, honoring, praising, protecting, and upholding it. Why? Because the profound Prajñāpāramitā can give birth to the Buddhas, can serve as the place of reliance together with the Buddhas, and can reveal the true reality of worldly phenomena.”
“Subhūti, know this: All Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, are those who know gratitude and repay gratitude. If someone asks: ‘Who is one who knows gratitude and repays gratitude?’ one should answer directly: ‘The Buddha is the one who knows gratitude and repays gratitude.’ Why? Because throughout all the world, no one surpasses the Buddha in knowing gratitude and repaying gratitude.”
Venerable Subhūti said to the Buddha:
“How does the Tathāgata, Worthy One, Perfectly Enlightened One, know gratitude and repay gratitude?”
The Buddha said to Subhūti:
“All Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, ride the vehicle of true riding and travel on the true path in order to reach unsurpassed perfect enlightenment. After attaining enlightenment, wherever and whenever they are, they always respectfully make offerings, honor, praise, protect, and uphold that vehicle and that path, never abandoning them. That vehicle and that path should be understood as the profound Prajñāpāramitā. This is called the Tathāgata, Worthy One, Perfectly Enlightened One, knowing gratitude and repaying gratitude.”
“Subhūti, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, rely upon the profound Prajñāpāramitā to know that all phenomena truly have no function, because there is no possessor of action. All Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, rely upon the profound Prajñāpāramitā to know that all phenomena have no accomplishment, because forms and substances cannot be grasped.”
“Subhūti, know this: Because all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, know that they rely upon this profound Prajñāpāramitā to know that all phenomena have no function and no accomplishment, they always and everywhere respectfully make offerings, honor, praise, protect, and uphold it without interruption. Therefore they are called those who truly know gratitude and repay gratitude.”
“Subhūti, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, rely upon the profound Prajñāpāramitā to know that all phenomena are without transformation, without action, without accomplishment, without arising, and they can know the cause of this lack of transformation. Therefore you should know that the profound Prajñāpāramitā can give rise to the Tathāgata, Worthy One, Perfectly Enlightened One, and can also reveal the true characteristics of the world.”
Subhūti again said to the Buddha:
“The Tathāgata constantly teaches that all phenomena are of a nature that does not arise, does not originate, does not know, and does not perceive. How then can one say that the profound Prajñāpāramitā can give rise to the Tathāgata, Worthy One, Perfectly Enlightened One, and can also reveal the true characteristics of the world?”
The Buddha said to Subhūti:
“Excellent, excellent! You are able to ask the Tathāgata about such profound meanings. Indeed, indeed, it is as you have said. All phenomena are of a nature that does not arise, does not originate, does not know, and does not perceive. Depending upon conventional truth, one says that the profound Prajñāpāramitā can give rise to the Tathāgata, Worthy One, Perfectly Enlightened One, and can also reveal the true characteristics of the world.”
“How, Subhūti, are all phenomena of a nature that does not arise, does not originate, does not know, and does not perceive? Because all phenomena are empty, they have no possession, no place of dependence, and no state of being dependent. For this reason, they do not arise, do not originate, do not know, and do not perceive.”
“Subhūti, know this: Although the profound Prajñāpāramitā can give rise to the Buddha and reveal the characteristics of the world, there is no arising and there is no revealing.”
“Subhūti, know this: The profound Prajñāpāramitā, because it does not see form, is called revealing the characteristic of form; because it does not see feeling, perception, formations, and consciousness, it is called revealing the characteristics of feeling, perception, formations, and consciousness. For this reason, the profound Prajñāpāramitā can reveal the true reality of worldly phenomena.”
Venerable Subhūti said to the Buddha:
Honored World-Honored One, why is it that the profound Prajñāpāramitā, because it does not perceive form, is therefore called manifesting the characteristic of form; because it does not perceive feeling, perception, formations, and consciousness, is therefore called manifesting the characteristics of feeling, perception, formations, and consciousness?
The Buddha said to Subhūti:
The profound Prajñāpāramitā does not arise in consciousness by depending on form. Because it does not perceive form, it is called manifesting the characteristic of form. It does not arise in consciousness by depending on feeling, perception, formations, and consciousness. Because it does not perceive feeling, perception, formations, and consciousness, it is called manifesting the characteristics of feeling, perception, formations, and consciousness. For this reason, the profound Prajñāpāramitā can manifest the true characteristics of all worldly phenomena.
Subhūti, the profound Prajñāpāramitā can manifest the non-worldly Dharma of the Tathāgata, the Worthy One, the Perfectly Enlightened One. The world is separated from, purified, and tranquilized; therefore it is said that it can manifest the true characteristics of the world. Why? Because emptiness, separation, purity, and tranquility are the true characteristics of the world.
**Chapter 13: INCONCEIVABLE**
At that time, the venerable Subhūti addressed the Buddha:
World-Honored One, the profound Prajñāpāramitā appears in the world because of a great matter; it appears in the world because of matters that cannot be conceived; it appears in the world because of matters that cannot be calculated or measured; it appears in the world because of matters that cannot be counted; it appears in the world because of matters that cannot be compared.
The Buddha said to Subhūti:
That is right, that is right, just as you have said! Subhūti, how does the profound Prajñāpāramitā appear in the world because of a great matter? It means that all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, are entirely for the sake of saving and benefiting all sentient beings; because of this great matter, they never abandon it even for a moment. The profound Prajñāpāramitā appears in the world because of this matter.
Subhūti, how does the profound Prajñāpāramitā appear in the world because of matters that cannot be conceived, matters that cannot be measured, matters of innumerable quantity, and matters that cannot be compared? It means that whatever Buddha-nature, Tathāgata-nature, Self-Naturally Awakened nature, and All-Knowing Wisdom nature the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones possess cannot be conceived, cannot be measured, has no quantity, and cannot be compared. The profound Prajñāpāramitā appears in the world because of these matters.
At that time, Subhūti said to the Buddha:
World-Honored One, is it only the Tathāgata, the Worthy One, the Perfectly Enlightened One who possesses Buddha-nature, Tathāgata-nature, Self-Naturally Awakened nature, and All-Knowing Wisdom nature that cannot be conceived, cannot be measured, has no quantity, and cannot be compared? Or are form, feeling, perception, formations, and consciousness, and all phenomena, also inconceivable, immeasurable, countless, and incomparable?
The Buddha said to Subhūti:
Not only do the Tathāgata, the Worthy One, the Perfectly Enlightened One’s Buddha-nature, Tathāgata-nature, Self-Naturally Awakened nature, and All-Knowing Wisdom nature cannot be conceived, cannot be measured, have no quantity, and cannot be compared; form, feeling, perception, formations, consciousness, and all phenomena are also inconceivable, immeasurable, countless, and incomparable. Why? Because within the true nature of all phenomena, mind and mental factors cannot be grasped.
Subhūti, you should know that all forms, feelings, perceptions, formations, consciousnesses, and all phenomena cannot be displayed, cannot be conceived, have no quantity, cannot be measured, and cannot be compared. Why? Because such phenomena have no inherent nature, and because their inherent nature is empty, they cannot be grasped.
Subhūti, all forms, feelings, perceptions, formations, consciousnesses, and all phenomena cannot be grasped; therefore they are inconceivable, immeasurable, without quantity, and incomparable. Why? Because these phenomena have no limits and no possession, because the nature of these phenomena is empty.
Subhūti, all forms, feelings, perceptions, formations, consciousnesses, and all phenomena have no limits; therefore they are inconceivable, immeasurable, without quantity, and incomparable.
The venerable Subhūti said to the Buddha:
For what reason are form, feeling, perception, formations, consciousness, and all phenomena without limits?
The Buddha asked Subhūti:
What do you think? Do the mind and mental factors of space have limits?
The venerable Subhūti replied:
No, World-Honored One.
The Buddha said to Subhūti:
All forms, feelings, perceptions, formations, consciousnesses, and all phenomena are the same. Their nature is empty, therefore mind and mental factors cannot be limited. For this reason, all forms, feelings, perceptions, formations, consciousnesses, and all phenomena have no limits; they are all inconceivable, immeasurable, without quantity, and incomparable.
Subhūti, you should know that because all phenomena are inconceivable, immeasurable, without quantity, and incomparable, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, who possess Buddha Dharma, Tathāgata Dharma, Self-Naturally Awakened Dharma, and All-Knowing Wisdom Dharma, are also inconceivable, immeasurable, without quantity, and incomparable!
Subhūti, you should know that these phenomena are inconceivable because conceptual thinking has ceased; immeasurable because measurement has ceased; without quantity because counting has ceased; incomparable because comparison has ceased.
Subhūti, you should know that these phenomena are inconceivable because they transcend conceptual thinking; immeasurable because they transcend measurement; without quantity because they transcend quantity; incomparable because they transcend comparison.
Subhūti, you should know that “inconceivable, immeasurable, without quantity, incomparable” are merely concepts and are completely unreal.
Subhūti, you should know that “inconceivable, immeasurable, without quantity, incomparable” are all like space, completely without possession. For this reason, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, who possess Buddha Dharma, Tathāgata Dharma, Self-Naturally Awakened Dharma, and All-Knowing Wisdom Dharma, are inconceivable, immeasurable, without quantity, and incomparable. Śrāvakas, Pratyekabuddhas of the world, devas, humans, asuras, and others cannot conceive, measure, count, or compare with these phenomena.
When the Buddha taught the Dharma of the inconceivable, immeasurable, countless, and incomparable, among the assembly there were five hundred bhikṣus and two thousand bhikṣuṇīs whose outflows had been exhausted, and their minds attained liberation. There were also sixty male lay followers and thirty female lay followers who, having separated from defilements regarding all phenomena, gave rise to the pure Dharma-eye. Furthermore, there were twenty thousand great Bodhisattvas who attained the patient acceptance of the unborn Dharma. The World-Honored One gave them predictions that during the Auspicious Eon they would attain the supreme, unsurpassed, irreversible state of Enlightenment.
As previously stated, those male and female lay followers, having separated from defilements regarding all phenomena, gave rise to the pure Dharma-eye; the Buddha also gave them predictions, and before long they would attain the permanent cutting off of all outflows, with their minds and wisdom liberated.