THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 548
Chapter 14: SIMILES
At that time, Venerable Subhūti addressed the Buddha:
“World-Honored One, is it truly the case that the profound Prajñāpāramitā has appeared in the world because of a great matter?”
The Buddha told Subhūti:
“Indeed, indeed, it is truly the case that the profound Prajñāpāramitā has appeared in the world because of a great matter. Why? Because the profound Prajñāpāramitā can truly accomplish the wisdom of omniscience; it can truly accomplish the stages of the Pratyekabuddhas; it can truly accomplish the stages of the Śrāvakas.
Subhūti, you should know that, just as a consecrated Kṣatriya great king, possessing majestic virtue and sovereignty, conquering all, entrusts the affairs of the state to great ministers and therefore enjoys leisure, ease, peace, and happiness, so too are the Buddhas. They are the Great Dharma Kings, possessing majestic virtue and sovereignty, conquering all, and entrusting the Buddha-dharmas, the Pratyekabuddha-dharmas, and the Śrāvaka-dharmas to the profound Prajñāpāramitā, causing all beings to accomplish them.
Subhūti, in this way the appearance of the profound Prajñāpāramitā in the world is truly a great matter.
Subhūti, you should know that the Prajñāpāramitā does not appear in the world in order to accept attachment to form; it does not appear in the world in order to accept attachment to feeling, perception, formations, or consciousness; it does not appear in the world in order to accept attachment to the fruit of Stream-entry; it does not appear in the world in order to accept attachment to the fruits of Once-returning, Non-returning, or Arhatship; it does not appear in the world in order to accept attachment to Pratyekabuddha enlightenment; nor does it appear in the world in order to accept attachment to the wisdom of omniscience.”
Venerable Subhūti said to the Buddha:
“Why is it that this profound Prajñāpāramitā also does not appear in the world in order to accept attachment to the wisdom of omniscience?”
The Buddha said:
“Subhūti, what do you think? Do you see an Arhat fruit that can accept attachment?”
Venerable Subhūti replied:
“No, World-Honored One. I do not see any Arhat fruit that can, within the profound Prajñāpāramitā, accept attachment.”
The Buddha said to Subhūti:
“Excellent, excellent! I also do not see any Dharma of the Tathāgata that can, within the profound Prajñāpāramitā, accept attachment.
Subhūti, thus the profound Prajñāpāramitā does not appear in the world in order to accept attachment to the wisdom of omniscience.”
Venerable Subhūti said to the Buddha:
“If the profound Prajñāpāramitā also does not appear in the world in order to accept attachment to the wisdom of omniscience, then the assemblies of newly learning Bodhisattvas of the Mahāyāna, upon hearing such words, will immediately give rise to fear and will be unable to believe and accept them. Only those who, in the presence of countless Buddhas of the past, have fully accumulated causes and conditions, have made vast vows, and have constantly accumulated the finest roots of virtue will, upon hearing such words, be able to believe and receive them.”
The Buddha said to Subhūti:
“Indeed, indeed, it is exactly as you have said! For this reason, one should not hastily and arbitrarily teach the profound Prajñāpāramitā to newly learning Bodhisattvas of the Mahāyāna.”
At that time, the gods of the Desire Realm and the Form Realm all addressed the Buddha:
“This Prajñāpāramitā is truly profound, difficult to see, difficult to know, immeasurable, and difficult to believe and understand. Those sentient beings who, in the presence of countless Buddhas of the past, have made vast vows, planted many roots of virtue, and served many spiritual friends will be able to believe and understand the profound Prajñāpāramitā.
If all sentient beings throughout the great trichiliocosm were to accomplish the practice of following faith and, for one kalpa or more than one kalpa, those kinds of sentient beings cultivated the practices of their respective grounds, it would still not compare with someone who, regarding this profound Prajñāpāramitā, delights in it, examines it, reflects upon it, compares and analyzes it, and contemplates it for a single day. The merit obtained by that person would surpass the merit of the former by immeasurable amounts.”
The Buddha said to the gods:
“Indeed, indeed, it is exactly as you have said! Gods, you should know that if good men and good women hear the profound Prajñāpāramitā, they will quickly attain Nirvāṇa, surpassing the previously mentioned followers of faith who, for one kalpa or more than one kalpa, cultivate the practices of their respective grounds—how much more so those who delight in and examine it…”
The gods, having heard the Buddha’s teaching, rejoiced and became inspired. They paid homage to the World-Honored One, circumambulated him three times to the right, then took their leave and returned to their palaces.
After they had departed from the assembly only a short distance, they suddenly disappeared. According to whichever realm they belonged to, they returned to their own palaces and encouraged the gods there to cultivate supreme practices.
Venerable Subhūti said to the Buddha:
“Those great Bodhisattvas who, upon hearing the profound Prajñāpāramitā, are able to give rise to faith and understanding, who are not submerged, not deluded, not doubtful, not grasping, and who joyfully listen, respectfully make offerings—where were they born from to come to this world?”
The Buddha said to Subhūti:
“Those great Bodhisattvas who, upon hearing the profound Prajñāpāramitā, are able to give rise to faith and understanding, who are not submerged, not deluded, not doubtful, not grasping, who joyfully listen and respectfully make offerings, who delight in meeting, delight in hearing, receiving, maintaining, reading, and reciting it, are Bodhisattvas who have always not been far from the profound Prajñāpāramitā and who have thoughts of goodness corresponding to the Dharma teacher. They love and follow the Dharma teacher as a calf follows its mother cow, unable yet to separate.
Even those Bodhisattvas who have not yet fully penetrated and completely understood the many profound meanings of the Prajñāpāramitā, but are still able to explain it to others, never depart from the Prajñāpāramitā or from the Dharma teacher, even for the briefest moment. These great Bodhisattvas were born here from the human realm, and because of the excellent causes from their previous lives, they have accomplished this matter today.”
Venerable Subhūti said to the Buddha:
“Are the great Bodhisattvas who accomplish such merits born here because they previously served and made offerings to Buddhas in other directions?”
The Buddha said to Subhūti:
“There are great Bodhisattvas who have served and made offerings to Buddhas in other directions and then were born here, accomplishing such excellent merits. Why? Because these great Bodhisattvas previously, before countless Buddhas in other directions, heard the profound Prajñāpāramitā, were able to give rise to faith and understanding, respectfully made offerings, copied and upheld it, asked about the profound meanings in the Prajñāpāramitā sūtra, reflected upon and cultivated it, and taught it to others. From there they were born here, and because of the roots of virtue they had accumulated, they accomplished this.
Subhūti, there are also great Bodhisattvas who are assemblies of gods born from Tuṣita Heaven into the human realm. They too accomplish such merits. Why? Because these great Bodhisattvas, in their previous lives, were in Tuṣita Heaven, where they heard the profound Prajñāpāramitā from the great Bodhisattva Maitreya, were able to give rise to faith and understanding, respectfully made offerings, asked about the profound meanings in that sūtra, reflected upon and cultivated it, and explained it to others. From that realm they were born here, and because of their previous roots of virtue, they accomplished this.
Subhūti, there are also good men abiding in the Bodhisattva vehicle who, although they heard the Prajñāpāramitā in previous lives, did not ask about its profound meanings. Now, although born among humans and hearing teachings of the profound Prajñāpāramitā, their minds are confused, submerged, doubtful, or filled with different understandings, and it is difficult to awaken them. Why? Because they do not understand its meaning clearly, and their minds are filled with confusion, submersion, and doubt.
Subhūti, there are also good men abiding in the Bodhisattva vehicle who, although they heard the Prajñāpāramitā in previous lives and also asked about its profound meanings—whether for one day, two days, three days, four days, or five days—but did not diligently practice according to the teachings. Now, when born among humans and hearing teachings of the profound Prajñāpāramitā, even after only a short time, their minds remain firm and cannot be destroyed.
If they must leave the place where they hear the profound Prajñāpāramitā and the Dharma teacher in order to ask about profound and wondrous meanings, then such people immediately regress and give rise to hesitation. Why? These good men abiding in the Bodhisattva vehicle, although in previous lives they heard the Prajñāpāramitā and asked about its profound meanings, did not diligently practice according to the teachings. Therefore, in this life, regarding the Prajñāpāramitā, sometimes they wish to hear it and sometimes they do not; sometimes their minds are firm and sometimes their minds decline. Their minds are unstable, advancing and retreating without constancy, like cotton flowers moving according to the wind.
You should know that these good men abiding in the Bodhisattva vehicle are newly learning Mahāyāna. Although they have faith, their faith is not pure and firm. Regarding the profound Prajñāpāramitā, they cannot maintain lasting delight and follow it continuously. Such people fall into one of two grounds: either the Śrāvaka ground or the Pratyekabuddha ground.
Subhūti, you should know that it is like a boat with a hole in the middle of the vast ocean. If the people in the boat do not hold onto trees, objects, floating rafts, planks, corpses, or other things as places of reliance, you should know that they will certainly drown and die and will not be able to reach the other shore.
But if the people in that boat hold onto trees, objects, floating rafts, planks, corpses, or other things as places of reliance, then you should know that such people will never drown. They will safely cross the ocean and reach the other shore without harm, enjoying various forms of happiness.
The same is true of good men abiding in the Bodhisattva vehicle. Some, although they have attained a little respect and faith in the Mahāyāna, do not accept the profound Prajñāpāramitā as their place of reliance. You should know that such people will retreat midway and will not be able to realize the wisdom of omniscience; that is, they will fall into the position of Śrāvakas or Pratyekabuddhas.
Those who, regarding the Mahāyāna, have faith, acceptance, delight, aspiration, diligence, superior understanding, non-negligence, supreme joyful intention, generosity, respect, happiness, rejoicing, and a pure mind; who do not abandon the excellent principles leading to the highest enlightenment; and who are able to accept the profound Prajñāpāramitā as their place of reliance—know that such people will never retreat midway and fall into the Śrāvaka or Pratyekabuddha grounds. They will certainly attain the highest enlightenment and, in the future, bring benefit, peace, and happiness to all living beings.
Subhūti, it is like men or women carrying an unbaked clay vessel to a river, stream, well, pond, or ravine to fetch water. You should know that this vessel will soon dissolve. Why? Because this vessel has not yet been fired and hardened; it cannot endure holding water, and eventually it becomes earth.
In the same way, Subhūti, there are good men abiding in the Bodhisattva vehicle who, although regarding the Mahāyāna they have faith, acceptance, delight, aspiration, diligence, superior understanding, non-negligence, supreme joyful intention, generosity, respect, happiness, rejoicing, a pure mind, and do not abandon the perfect principles leading to the highest enlightenment, do not accept the skillful means of the profound Prajñāpāramitā as their support.
You should know that such people will lose their way midway and will not be able to attain the wisdom of omniscience; that is, they will fall into the position of Śrāvakas or Pratyekabuddhas.
Now, Subhuti, just as there are men or women who carry a fully fired clay pot to a river, stream, well, pond, or ravine to fetch water. One should know that this pot will not dissolve. Why? Because that pot has been thoroughly fired and is capable of holding water for a very long time with firm durability.
Likewise, Subhuti, there are virtuous men who abide in the Bodhisattva Vehicle, who, with regard to the Great Vehicle, have faith and acceptance… extending broadly up to the point that they do not abandon the perfect discipline toward the supreme state of Enlightenment and are able to receive the skillful means of the profound Prajñāpāramitā; one should know that these people will never retreat midway and fall into the stages of the Śrāvaka or Pratyekabuddha, and they will certainly attain the supreme state of Enlightenment, bringing benefit and happiness to all beings in the future.
Subhuti, just as there is a merchant who lacks skillful wisdom; his boat is still on the shore, not yet properly repaired and made sturdy, yet he loads his wealth onto it and drags it into the water, setting out hastily. One should know that this boat will break apart and sink midway. The person, the boat, and the material goods become scattered everywhere… This merchant clearly lacks skillful wisdom, and therefore loses his life and his precious possessions.
Therefore, Subhuti, there are some virtuous men abiding in the Bodhisattva Vehicle who, although they have faith and acceptance in the Great Vehicle, and broadly speaking, even though they do not abandon the perfect discipline toward the supreme state of Enlightenment, do not accept the skillful means of the profound Prajñāpāramitā; one should know that such people will retreat midway and will not be able to attain the knowledge of omniscience, meaning they will fall into the state of the Śrāvaka or Pratyekabuddha.
Subhuti, just as there is a merchant with skillful wisdom who, before going out to sea, carefully repairs his boat to make it extremely sturdy, then pulls it into the water, knowing that there are no holes in it. Only afterward does he load his goods and wealth onto the boat and set out. One should know that this boat will certainly not break apart or sink; the person and the goods will safely reach their destination.
Therefore, Subhuti, the virtuous men abiding in the Bodhisattva Vehicle, who, with regard to the Great Vehicle, have faith and acceptance… broadly speaking, up to the supreme state of Enlightenment, do not abandon the perfect discipline and are able to receive the skillful means of the profound Prajñāpāramitā; one should know that these people will never retreat midway and fall into the state of the Śrāvaka or Pratyekabuddha. They will certainly attain the supreme state of Enlightenment and bring happiness and peace to all beings in the future. Why? If these virtuous men abiding in the Bodhisattva Vehicle, with regard to the Great Vehicle, have faith and acceptance…, broadly speaking, up to the supreme state of Enlightenment, do not abandon the perfect discipline and are able to receive the skillful means of the profound Prajñāpāramitā; during the intermediate stages, through such Dharma, they will not fall into the states of the Śrāvaka or Pratyekabuddha; they will certainly attain the supreme state of Enlightenment and constantly benefit sentient beings.
Subhuti, it is like a person who is one hundred and twenty years old, aged and weak, and additionally afflicted with many illnesses such as wind disease, heat disease, phlegm disease, or a combination of all three. What do you think? Can this old and sick person rise by himself from a bed or chair?
The Venerable Subhuti replied:
“World-Honored One, no.”
The Buddha told Subhuti:
Even if someone helps this person stand up, he would not have the strength to walk three miles, two miles, or even one mile. Why? Because he is excessively old and ill.
Therefore, Subhuti, there are virtuous men abiding in the Bodhisattva Vehicle who, even if they have faith and acceptance in the Great Vehicle, broadly speaking up to the supreme state of Enlightenment, do not abandon the perfect discipline, if they do not accept the skillful means of the profound Prajñāpāramitā; one should know that such people will not attain the supreme state of Enlightenment, but will retreat and fall into the state of the Śrāvaka or Pratyekabuddha. Why? Because they have distanced themselves from the Dharma of the skillful means of Prajñāpāramitā, and therefore it must be so.
Subhuti, it is like a person who is one hundred and twenty years old, aged and weak, and additionally afflicted with many illnesses such as wind disease, heat disease, phlegm disease, or a combination of all three. This old and sick person wishes to rise from the bed or chair and go somewhere else but cannot stand. There are two strong people, each supporting one of his armpits, helping him gradually stand up, and they say to him: “Do not worry about difficulties. Go wherever you wish to go; the two of us will never abandon you. We will certainly bring you to a safe place where there is no harm.”
Therefore, Subhuti, there are virtuous men abiding in the Bodhisattva Vehicle who, if they have faith and acceptance in the Great Vehicle, broadly speaking up to the supreme state of Enlightenment, do not abandon the perfect discipline and are able to receive the skillful means of the profound Prajñāpāramitā, then one should know that these people will never retreat midway and fall into the state of the Śrāvaka or Pratyekabuddha. They will certainly attain the supreme state of Enlightenment, turn the wondrous Dharma wheel, and liberate all assemblies of sentient beings.
**Chapter 15: THE HEAVENS PRAISE**
At that time, the Venerable Subhuti said to the Buddha:
“World-Honored One, how should newly learning Great Bodhisattvas abide in the profound Prajñāpāramitā? How should they study the profound Prajñāpāramitā?”
The Buddha told Subhuti:
The newly learning Great Bodhisattvas of the Mahāyāna, who wish to abide in and study the profound Prajñāpāramitā, must first draw near to, serve, and make offerings to pure and virtuous spiritual friends. Whoever can expound the profound Prajñāpāramitā, instruct, and transmit it to Bodhisattvas should be known as a pure and virtuous spiritual friend. That is, one who can explain, instruct, and transmit the profound Prajñāpāramitā to newly learning Mahāyāna Bodhisattvas and say:
“Good son, come here! You should diligently cultivate the Perfection of Giving, the Perfection of Pure Discipline, the Perfection of Patience, the Perfection of Vigor, the Perfection of Meditative Absorption, and the Perfection of Wisdom. When you diligently cultivate them, you should use non-attainment as the means, and toward all sentient beings you should be impartial and dedicate [the merit] together toward the unsurpassed perfect enlightenment. When you dedicate [the merit], do not grasp at the unsurpassed perfect enlightenment through form; do not grasp at the unsurpassed perfect enlightenment through feeling, perception, formations, or consciousness. Why? Good son, if there is no grasping, then you will attain the wisdom of omniscience. Good son, toward the states of the Śrāvakas and Pratyekabuddhas, you should not give rise to attachment.”
Subhūti, thus, a pure and virtuous spiritual friend is one who instructs and transmits [the teachings] to newly learning Great Bodhisattvas of the Mahāyāna, causing them to gradually enter the profound Prajñāpāramitā.
At that time, Subhūti addressed the Buddha:
“Great Bodhisattvas undertake difficult deeds. Therefore, relying on the aspects of Giving, Pure Discipline, Patience, Vigor, Meditative Absorption, and Prajñāpāramitā, they arouse the aspiration toward unsurpassed perfect enlightenment. They do not seek their own liberation by choosing cessation; rather, they contemplate the profound suffering of beings in the realms of existence and aspire to realize unsurpassed perfect enlightenment. Because they wish to possess the skillful means to rescue sentient beings until the end of the future, they do not fear wandering in the paths of birth and death.”
The Buddha told Subhūti:
“Indeed, indeed! Great Bodhisattvas can accomplish difficult deeds. This means that they benefit the worlds and guide them toward unsurpassed perfect enlightenment. Out of compassion for the sentient beings of the world, they help them turn toward unsurpassed perfect enlightenment and make the vow:
‘For the sake of rescuing the sentient beings of the world, I shall become a dwelling place for the world; for the sake of the world, I shall become a place of refuge and reliance; for the sake of the world, I shall reveal the ultimate path of liberation; for the sake of the world, I shall become an island; for the sake of the world, I shall become light; for the sake of the world, I shall become a guide; for the sake of the world, I shall become the place to which they go.’
They arouse the mind and diligently exert themselves toward unsurpassed perfect enlightenment.”
“How does a Great Bodhisattva make the vow: ‘For the sake of rescuing the world, I arouse my mind and diligently exert myself toward unsurpassed perfect enlightenment’?”
“Subhūti, a Great Bodhisattva sees that beings in the worlds wander through the paths of birth and death and undergo immeasurable suffering, unable to escape. In order to put an end to this suffering, the Bodhisattva arouses the mind and diligently exerts themselves toward unsurpassed perfect enlightenment. This is the Great Bodhisattva’s vow: ‘For the sake of rescuing the world, I arouse my mind and diligently exert myself toward unsurpassed perfect enlightenment.’”
“How does a Great Bodhisattva become a dwelling place for the worlds and arouse the mind to diligently exert themselves toward unsurpassed perfect enlightenment?”
“Subhūti, a Great Bodhisattva wishes to explain to the world that all dharmas are non-coexistent; therefore, they arouse the mind and diligently exert themselves toward unsurpassed perfect enlightenment. This is the Great Bodhisattva becoming a dwelling place for the worlds and arousing the mind to diligently exert themselves toward unsurpassed perfect enlightenment.”
The venerable Subhūti said:
“World-Honored One, how are all dharmas non-coexistent?”
The Buddha told Subhūti:
“Forms are non-coexistent, meaning that forms do not enter into one another. If forms do not enter into one another, then forms neither arise nor cease. If forms neither arise nor cease, then forms are non-coexistent. Feeling, perception, formations, and consciousness are likewise.
Great Bodhisattvas who wish to explain to the world that all dharmas possess the characteristic of non-coexistence arouse the mind and diligently exert themselves toward unsurpassed perfect enlightenment.”
“How do Great Bodhisattvas become a place of refuge and reliance for the worlds and arouse the mind to diligently exert themselves toward unsurpassed perfect enlightenment?”
“Subhūti, Great Bodhisattvas, wishing to enable beings to quickly become liberated from the sufferings that oppress the world, such as birth, aging, sickness, death, sorrow, lamentation, distress, and suffering, and wishing for sentient beings to enter the realm of Nirvāṇa without remainder, arouse the mind and diligently exert themselves toward unsurpassed perfect enlightenment. This is the Great Bodhisattva becoming a place of refuge and reliance for the worlds and arousing the mind to diligently exert themselves toward unsurpassed perfect enlightenment.”
“How does a Great Bodhisattva, wishing to show the world the ultimate path, arouse the mind and diligently exert themselves toward unsurpassed perfect enlightenment?”
“Subhūti, a Great Bodhisattva wishes to teach the world this Dharma, namely: the far shore of form is not form; the form of the far shore is likewise so. The far shore of feeling, perception, formations, and consciousness is not feeling, perception, formations, and consciousness; the feeling, perception, formations, and consciousness of the far shore are likewise so. Just as this is so for form, feeling, perception, formations, and consciousness, it is also so for all dharmas.”
The venerable Subhūti said:
“World-Honored One, if the far shore, all dharmas, and form, feeling, perception, formations, and consciousness are likewise so, then has a Great Bodhisattva already attained Equal Enlightenment regarding all dharmas? Why? Because within them there is completely no discrimination!”
The Buddha told Subhūti:
“Indeed, indeed! Within the far shore there is no discrimination. Since there is no discrimination, Great Bodhisattvas have attained Equal Enlightenment regarding all dharmas.
Subhūti, you should know that Great Bodhisattvas perform extremely difficult deeds. Although they can contemplate all dharmas in this way, they do not attain [anything], nor do they become immersed [in anything]. They should think:
‘I am attaining Equal Enlightenment of this Dharma, and then I shall attain unsurpassed perfect enlightenment and explain and reveal it to the world.’
This is the Great Bodhisattva who, in order to show the world the ultimate path, arouses the mind and diligently exerts themselves toward unsurpassed perfect enlightenment.”
“How does a Great Bodhisattva become an island for the worlds and arouse the mind to diligently exert themselves toward unsurpassed perfect enlightenment?”
“Subhūti, just as in oceans, rivers, and large or small lakes, there are elevated areas of land suitable for dwelling, surrounded by water that separates them, and thus they are called islands.
Therefore, Subhūti, from form up to consciousness, when the front and rear extremes are cut off, through such cutting off all dharmas are cut off. These dharmas, having cut off the front and rear extremes, are the wonderfully peaceful Nirvāṇa, and also the true nature as it really is, without distortion.
Subhūti, any Great Bodhisattva who seeks to attain unsurpassed perfect enlightenment and wishes to teach such Dharma for the sake of sentient beings, causing them to quickly enter Nirvāṇa, is a Great Bodhisattva who becomes an island for the worlds and arouses the mind to diligently exert themselves toward unsurpassed perfect enlightenment.”
“How does a Great Bodhisattva become light for the worlds and arouse the mind to diligently exert themselves toward unsurpassed perfect enlightenment?”
“Subhūti, a Great Bodhisattva, wishing to break the shell of ignorance that, like a long night, covers sentient beings in dense darkness; wishing to cure the blindness of sentient beings who cannot see brightness; and wishing to help all ignorant and dull sentient beings obtain the lamp of wisdom, arouses the mind and diligently exerts themselves toward unsurpassed perfect enlightenment. This is the Great Bodhisattva becoming light for the worlds and arousing the mind to diligently exert themselves toward unsurpassed perfect enlightenment.”
“How does a Great Bodhisattva become a leader for the worlds and arouse the mind to diligently exert themselves toward unsurpassed perfect enlightenment?”
“Subhūti, a Great Bodhisattva explains and reveals to the world that the nature of forms does not arise and does not cease; explains and reveals to the world that the nature of feeling, perception, formations, and consciousness does not arise and does not cease; explains and reveals to the world that the nature of the dharmas of ordinary beings does not arise and does not cease; explains and reveals to the world that the nature of the dharmas of Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Buddhas does not arise and does not cease; explains and reveals to the world that the nature of all dharmas does not arise and does not cease. Therefore, they arouse the mind and diligently exert themselves toward unsurpassed perfect enlightenment. This is the Great Bodhisattva becoming a leader for the worlds and arousing the mind to diligently exert themselves toward unsurpassed perfect enlightenment.”
“How does a Great Bodhisattva become the destination for the worlds and arouse the mind to diligently exert themselves toward unsurpassed perfect enlightenment?”
“Subhūti, a Great Bodhisattva who explains and reveals for the worlds that form takes space as its destination; feeling, perception, formations, and consciousness likewise take space as their destination; all dharmas take space as their destination.
A Bodhisattva who explains and reveals for the world that form has no destination and is the same as space; that feeling, perception, formations, and consciousness likewise have no destination and are the same as space; that all dharmas have no destination and are the same as space.
Just as vast space neither comes nor goes, neither acts nor abides, has no place of establishment, neither arises nor ceases, so too are all dharmas like space. They are all without discrimination, and therefore there is no place for discrimination. Why? Because forms are empty, they neither come nor go. Feeling, perception, formations, and consciousness are empty, therefore they also neither come nor go. All dharmas are empty, therefore they all neither come nor go.
Why? Because all dharmas take emptiness, signlessness, and wishlessness as their destination; this Dharma and that destination cannot surpass one another.
All dharmas take the uncreated and the unmade as their destination; this Dharma and that destination cannot surpass one another.
All dharmas take non-arising and non-production as their destination; this Dharma and that destination cannot surpass one another.
All dharmas take non-nature as their destination; this Dharma and that destination cannot surpass one another.
All dharmas take being like a dream as their destination; this Dharma and that destination cannot surpass one another.
All dharmas take non-self as their destination; this Dharma and that destination cannot surpass one another.
All dharmas take boundlessness as their destination; this Dharma and that destination cannot surpass one another.
All dharmas take peaceful Nirvāṇa—without grasping, without rejection, without coming, without going, utterly tranquil—as their destination; this Dharma and that destination cannot surpass one another.
The Great Bodhisattvas, wishing to teach such Dharma for the sake of the world, arouse the mind and diligently exert themselves toward unsurpassed perfect enlightenment. This is the Great Bodhisattva becoming the destination for the worlds and arousing the mind to diligently exert themselves toward unsurpassed perfect enlightenment.”
At that time, the venerable Subhūti addressed the Buddha:
“World-Honored One, who can give rise to faith and understanding in the profound Prajñāpāramitā?”
The Buddha said to Venerable Subhūti:
Any great Bodhisattva who has cultivated the conduct of a Great Bodhisattva for a long time, who has previously made offerings to immeasurable Buddhas, who has made vast vows before the Buddhas, whose roots of virtue planted in the past have all become fully matured, and who is protected and cared for by immeasurable spiritual companions—only such Great Bodhisattvas are able to give rise to faith and understanding in the profound Prajñāpāramitā.
Venerable Subhūti said to the Buddha:
World-Honored One, if one is able to give rise to faith and understanding in this profound Prajñāpāramitā, what is the intrinsic nature of that Great Bodhisattva?
The Buddha said to Subhūti:
That Great Bodhisattva takes disciplined detachment and far-reaching abandonment as their intrinsic nature.
Venerable Subhūti said to the Buddha:
World-Honored One, where will that Great Bodhisattva go?
The Buddha replied:
That Great Bodhisattva will attain the wisdom of omniscience.
Venerable Subhūti said to the Buddha:
World-Honored One, if a Great Bodhisattva attains the wisdom of omniscience, then they can know the place to which they attain, can explain it, and can provide sentient beings with a place of refuge.
The Buddha said to Subhūti:
So it is, so it is, just as you have said! If a Great Bodhisattva attains the wisdom of omniscience, then they can know the place to which they attain, can explain it, and can provide sentient beings with a place of refuge.
Venerable Subhūti said to the Buddha:
This Great Bodhisattva is able to accomplish a difficult deed, namely, putting on the helmet and wearing the firm armor, thinking: “I will liberate immeasurable, innumerable, boundless sentient beings and cause them to enter Nirvāṇa,” yet none of those sentient beings can actually attain it.
The Buddha said to Subhūti:
So it is, so it is, just as you have said! Subhūti, the Great Bodhisattva who has put on the helmet and worn the firm armor does not belong to form, nor is it for the sake of form. They do not belong to feeling, perception, formations, or consciousness, nor is it for the sake of feeling, perception, formations, or consciousness. They do not belong to the realm of Śrāvakas or Pratyekabuddhas, nor is it for the sake of the realm of Śrāvakas or Pratyekabuddhas. They do not belong to the Bodhisattva realm, nor is it for the sake of the Bodhisattva realm. They do not belong to the Buddha realm, nor is it for the sake of the Buddha realm. Why? Because all phenomena have nothing to which they belong and nothing for which they exist. All Great Bodhisattvas who practice the profound Prajñāpāramitā wear such firm armor and put on such a steadfast helmet.
Venerable Subhūti said to the Buddha:
If a Great Bodhisattva, wearing firm armor and helmet, practices the profound Prajñāpāramitā, then they are free from attachment to three places. What are these three places?
The Śrāvaka path.
The Pratyekabuddha path.
The Tathāgata path.
The Buddha asked Subhūti:
In what meaning do you contemplate that you speak in this way?
Subhūti replied:
World-Honored One, the profound Prajñāpāramitā has no abiding place, no prior foundation, no one who practices it, no Dharma to be practiced, no time in which it is practiced, no place where it is practiced, and it is not practiced because of anything. Why? Because within the profound meaning of Prajñāpāramitā there is not even the slightest truly existent Dharma that can be called something capable of being practiced…
World-Honored One, if one practices space, that is practicing Prajñāpāramitā. If one practices all phenomena, that is practicing Prajñāpāramitā. If one practices non-attachment, that is practicing Prajñāpāramitā. If one practices non-possession, that is practicing Prajñāpāramitā. If one practices non-grasping, that is practicing Prajñāpāramitā. If one practices the Dharma of dispelling and eliminating, that is practicing Prajñāpāramitā.
The Buddha said to Subhūti:
So it is, so it is, exactly as you have said! Subhūti, therefore, relying upon this profound and supreme Prajñāpāramitā, one should practice, abide in, and contemplate the irreversible Great Bodhisattva. Any Great Bodhisattva who, while practicing the profound Prajñāpāramitā, does not cling to this profound Prajñāpāramitā should be known as an irreversible Great Bodhisattva.
Subhūti, there are irreversible Great Bodhisattvas who do not cling to the words of others, yet still take the teachings of others as essential guidance; who do not merely have faith in others, but act for the sake of others. When they hear this teaching of Prajñāpāramitā, their minds neither become frightened, fearful, terrified, sink down, become attached, doubtful, regretful, nor deluded. Toward the profound Prajñāpāramitā they rejoice, wish to hear it, wholeheartedly believe in and receive it, transcribe it, preserve it, recite it, contemplate it according to principle, and teach it to everyone without ever becoming weary or lazy. One should know that this irreversible Great Bodhisattva, in previous lives, has heard many profound meanings of Prajñāpāramitā. Why? Because when this irreversible Great Bodhisattva hears the teaching of the profound Prajñāpāramitā, their mind does not become frightened, fearful, or terrified, and they widely teach it to everyone without ever becoming fatigued.
Venerable Subhūti said to the Buddha:
If a Great Bodhisattva, upon hearing this profound Prajñāpāramitā, does not become frightened, fearful, or terrified in mind, and spreads it until teaching everyone without ever becoming weary, then how does that Great Bodhisattva practice the profound Prajñāpāramitā?
The Buddha said to Subhūti:
That Great Bodhisattva continuously follows along and proceeds toward penetrating the wisdom of omniscience. In this way they should practice the profound Prajñāpāramitā.
Venerable Subhūti said to the Buddha:
How does that Great Bodhisattva continuously follow along and proceed toward penetrating the wisdom of omniscience while practicing the profound Prajñāpāramitā?
The Buddha said to Subhūti:
If a Great Bodhisattva continuously follows along and proceeds toward penetrating space while practicing the profound Prajñāpāramitā, then that is a Great Bodhisattva continuously following along and proceeding toward penetrating the wisdom of omniscience in order to practice the profound Prajñāpāramitā. Why? Because the wisdom of omniscience is immeasurable and boundless. If it is immeasurable and boundless, then it is not form; it is not feeling, perception, formations, or consciousness; it cannot be obtained, it is not directly realized, not attained, not a fruit of the path, not wisdom, not consciousness, not arising, not ceasing, not becoming, not destroying, without beginning, without ending, not cultivated, not created, not coming from anywhere, not going anywhere, without direction, without realm, and without a place of abiding. It can only be said to be immeasurable and boundless.
Subhūti, you should know that because space is immeasurable and boundless, the wisdom of omniscience is also immeasurable and boundless. Because the wisdom of omniscience is immeasurable and boundless, it cannot be attained. It is not something that form can attain; nor is it something that feeling, perception, formations, or consciousness can attain. It is not something that the perfection of giving can attain; nor is it something that the perfection of morality, up to the perfection of wisdom, can attain. Why? Because form itself is the wisdom of omniscience; feeling, perception, formations, and consciousness themselves are the wisdom of omniscience. The perfection of giving itself is the wisdom of omniscience; the perfection of morality up to the perfection of wisdom themselves are the wisdom of omniscience.
At that time, Śakra, Lord of the Devas, leading the groups of desire-realm heavenly beings, and the Great Brahmā King, leading the groups of form-realm heavenly beings, together came to the Buddha’s presence, bowed at His feet, circumambulated Him three times to the right, then stood to one side, joined their palms respectfully, and together addressed the Buddha:
Thus, this Prajñāpāramitā is exceedingly profound, difficult to see, and difficult to measure.
The Buddha said to the heavenly beings:
So it is, so it is, exactly as you have said! Heavenly beings, you should know that I contemplated this meaning when I first attained the unsurpassed perfect enlightenment. I sat silently contemplating and did not wish to teach the Dharma, thinking in my mind: “I have realized a profound and wondrous Dharma, but worldly beings will find it difficult to accept and believe immediately.”
Heavenly beings, you should know that the Dharma I have realized is Prajñāpāramitā. This Dharma is extremely profound and wondrous: there is no one who realizes it and no Dharma that is realized, no place of realization, and no time of realization.
Heavenly beings, because space is profound, this Dharma is profound. Because the self is profound, this Dharma is profound. Because all phenomena neither come nor go, this Dharma is profound. Because all phenomena are immeasurable and boundless, this Dharma is profound. Because all phenomena neither arise nor cease, this Dharma is profound. Because all phenomena are neither defiled nor purified, this Dharma is profound.
At that time, the heavenly beings said to the Buddha:
How wondrous, World-Honored One! How rare, O Well-Gone One! The Dharma taught by the Buddha is extremely profound and wondrous; all worldly beings find it difficult to believe and understand. Why? Because the Dharma taught by the Buddha is neither conquered nor abandoned, whereas the sentient beings of the world are mostly characterized by conquering or abandoning. Therefore, worldly beings are unable to have faith and understanding in the Buddha’s teachings.
The Buddha said to the heavenly beings:
So it is, so it is, just as you have said!
Chapter 16: SUCHNESS (1)
At that time, Venerable Subhūti said to the Buddha:
Venerable World-Honored One, the Dharma taught by the Buddha is extremely profound and wondrous; regarding all phenomena, it can accord with them without obstruction. The Dharma taught by the Buddha has no mark of obstruction, is equal to empty space, and is completely without traces. The Dharma taught by the Buddha has no mark of opposition, and has no second mark. The Dharma taught by the Buddha has no mark of equality, because there is no adversary. The Dharma taught by the Buddha is completely without traces, because it neither arises nor ceases. The Dharma taught by the Buddha is completely without arising and ceasing, because all arising and ceasing cannot be apprehended. The Dharma taught by the Buddha is completely without shortcuts, because all shortcuts cannot be apprehended. The Dharma taught by the Buddha is completely free from conceptual elaboration, because discriminative verbal expressions cannot be apprehended.
The Buddha said to Subhūti:
“Indeed, indeed, it is as you have said!”
At that time, the gods of the Desire Realm and the Form Realm said to the Buddha:
“Venerable Subhūti is truly a Buddha-son, born from the Tathāgata. Why? Because Venerable Subhūti speaks of all dharmas, and all are in accord with emptiness.”
The Elder Subhūti said to the gods of the Desire and Form Realms:
“You say that I am truly a Buddha-son, born from the Tathāgata. How is it that Subhūti is born from the Tathāgata? It means that he is born according to the suchness of the Tathāgata, while the arising of all dharmas cannot be apprehended. Why? Because the suchness of the Tathāgata neither comes nor goes; its intrinsic nature does not arise. The suchness of Subhūti also neither comes nor goes; its intrinsic nature does not arise. Therefore, it is said that Subhūti is born from the Tathāgata.
The suchness of the Tathāgata is the suchness of all dharmas. The suchness of all dharmas is the suchness of the Tathāgata. Such suchness has neither the nature of suchness nor the nature of non-suchness. The suchness of Subhūti is also like this; therefore, it is said that Subhūti is born from the Tathāgata.
The suchness of the Tathāgata has the characteristic of permanence and abiding; the suchness of Subhūti is also so; therefore, it is said that Subhūti is born from the Tathāgata. The suchness of the Tathāgata does not change, does not discriminate, and pervades all dharmas. The suchness of Subhūti is also so; therefore, it is said that Subhūti is born from the Tathāgata.
The suchness of the Tathāgata is unobstructed; the suchness of all dharmas is also unobstructed. Whether the suchness of the Tathāgata or the suchness of all dharmas, they are one and the same suchness, without two, without difference, without creation, without activity. Such suchness has the constant mark of suchness; there is never a time when it is not the mark of suchness. Since it always has the mark of suchness and is never not the mark of suchness, it is without two and without difference. The suchness of Subhūti is likewise so; therefore, it is said that Subhūti is born from the Tathāgata.
The suchness of the Tathāgata does not remember or discriminate regarding all dharmas; the suchness of Subhūti is also so; therefore, it is said that Subhūti is born from the Tathāgata.
The suchness of the Tathāgata is neither separate nor different, and cannot be attained; the suchness of Subhūti is also so; therefore, it is said that Subhūti is born from the Tathāgata.
The suchness of the Tathāgata is not apart from the suchness of all dharmas; the suchness of all dharmas is not apart from the suchness of the Tathāgata. Such suchness has the constant mark of suchness, and there is no time when it does not have the mark of suchness. The suchness of Subhūti is also so; therefore, it is said that Subhūti is born from the Tathāgata.
Although it is said ‘born according to,’ there is no actual following birth, because the suchness of Subhūti is not different from the Buddha.
The suchness of the Tathāgata has no past, no future, and no present. The suchness of all dharmas also has no past, no future, and no present. The suchness of Subhūti is also like this; therefore, it is said: Subhūti is born from the Tathāgata.
The suchness of Subhūti follows the suchness of the Tathāgata. The suchness of the Tathāgata follows the suchness of the past. The suchness of the past follows the suchness of the Tathāgata. The suchness of the Tathāgata follows the suchness of the future. The suchness of the future follows the suchness of the Tathāgata. The suchness of the Tathāgata follows the suchness of the present. The suchness of the present follows the suchness of the Tathāgata. The suchness of the Tathāgata follows the suchness of the three times. The suchness of the three times follows the suchness of the Tathāgata. The suchness of the three times and the suchness of the Tathāgata are without two and without difference from the suchness of all dharmas. The suchness of Subhūti is also without two and without difference; therefore, it is said that Subhūti is born from the Tathāgata.
The suchness of all practices of the Great Bodhisattvas is the suchness of the supreme unsurpassed Enlightenment of all Buddhas. Great Bodhisattvas, through suchness, realize the supreme unsurpassed Enlightenment and are therefore called Tathāgatas, Worthy Ones, Perfectly Enlightened Ones. Regarding this suchness of all dharmas, I have generated profound faith and understanding; therefore, it is said that Subhūti is born from the Tathāgata.
While this explanation of the mark of suchness was being given, the great trichiliocosm shook in six ways, just as when the Buddha attained supreme unsurpassed Enlightenment, and thus it is said that Subhūti is born from the Tathāgata.
However, gods, you should know that I, Subhūti, was not born from the Tathāgata through form; I was not born from the Tathāgata through feeling, perception, formations, or consciousness. I was not born from the Tathāgata through the fruit of Stream-entry; I was not born from the Tathāgata through the fruits of Once-returning, Non-returning, or Arhatship; I was not born from the Tathāgata through Pratyekabuddha enlightenment; I was not born from the Tathāgata through the supreme unsurpassed Enlightenment of all Buddhas. I was born from the Tathāgata only through suchness.
Gods, you should know that Subhūti does not arise from form; he does not arise from feeling, perception, formations, or consciousness; he does not arise from the fruit of Stream-entry; he does not arise from the fruits of Once-returning, Non-returning, or Arhatship; he does not arise from Pratyekabuddha enlightenment; he does not arise from the supreme unsurpassed Enlightenment of all Buddhas. He arises only from suchness; therefore, Subhūti is born from the Tathāgata.
At that time, Śāriputra said to the Buddha:
“World-Honored One, this suchness is truly profound and wondrous.”
The Buddha said to Śāriputra:
“Indeed, indeed, it is as you have said! This suchness is truly profound and wondrous.”
While the marks of suchness were being explained, three hundred Bhikṣus exhausted all outflows, their minds were liberated, and they attained Arhatship; five hundred Bhikṣuṇīs became free from dust and defilements and attained the pure Dharma-eye regarding all dharmas; five thousand gods matured their karmic conditions from previous lives and simultaneously attained the patience with the Dharma of non-arising; and sixty Bodhisattvas did not receive any outflows and attained liberation of mind.
The Buddha said to Śāriputra:
“Among this great assembly, there are sixty Bodhisattvas who, in the presence of five hundred Buddhas in past times, drew near and made offerings. Although they practiced generosity, pure discipline, patience, diligence, and meditative absorption, they did not comprehend the skillful means of profound Prajñāpāramitā. Therefore, they gave rise to different notions and practiced differently, and thus they could not enter the correct nature of separation from arising as Bodhisattvas. Therefore, in the present, although they hear the great Dharma, because the causes from their former lives remain heavy, they only do not receive the outflows and attain liberation of mind.
Therefore, Śāriputra, although Great Bodhisattvas possess the Bodhisattva path of emptiness, signlessness, and wishlessness, if they do not comprehend the skillful means of profound Prajñāpāramitā, they will only realize ultimate reality and fall into the state of Śrāvakas or Pratyekabuddhas.
Śāriputra, it is like a bird whose body is enormous, a hundred yojanas, or two hundred, even five hundred yojanas in size, but whose wings have not yet grown or have already been damaged and fallen away. If this bird falls from the Heaven of the Thirty-Three to Jambudvīpa, and halfway down suddenly thinks: ‘Now I will return to the Heaven of the Thirty-Three.’ What do you think? Can this bird fly back to the Heaven of the Thirty-Three?”
Śāriputra replied:
“World-Honored One, no.”
The Buddha said to Śāriputra:
“If halfway down this bird wishes to reach Jambudvīpa while keeping its body unharmed and without suffering, what do you think? Would it be able to fulfill its wish?”
Śāriputra replied:
“World-Honored One, no. When this bird reaches Jambudvīpa, its body will certainly be harmed and suffer, or it will lose its life or be near death. Why? Because this bird has a huge body and has fallen from a great height while its wings have not grown or have already been damaged and fallen away.”
The Buddha said to Śāriputra:
“Indeed, indeed, it is as you have said! There are virtuous men who abide in the Bodhisattva Vehicle who are the same. Although they have generated the aspiration to seek supreme unsurpassed Enlightenment, have passed through countless great kalpas, diligently practiced generosity, pure discipline, patience, diligence, and meditative absorption, and have also practiced the liberating gates of emptiness, signlessness, and wishlessness, if they do not comprehend the skillful means of profound Prajñāpāramitā, they only realize ultimate reality and immediately fall into the state of Śrāvakas or Pratyekabuddhas.
Śāriputra, although these virtuous men abiding in the Bodhisattva Vehicle recollect the aggregates of discipline, concentration, wisdom, liberation, and the knowledge and vision of liberation of the Buddhas and World-Honored Ones of the three times, their minds still grasp at marks. They do not see or know the true merits of these five aggregates of the Buddhas and World-Honored Ones. They only hear the sound of emptiness, cling to marks, and then dedicate them toward supreme unsurpassed Enlightenment; they immediately fall into the fruit of Śrāvakas or Pratyekabuddhas. Why? Śāriputra, because these Bodhisattvas do not comprehend the skillful means of profound Prajñāpāramitā, even if they dedicate the countless roots of virtue they have cultivated toward the path of Bodhi, they still lack sufficient power.”
At that time, Śāriputra said to the Buddha:
“According to my understanding of the meaning of the Buddha’s teaching, if virtuous men abiding in the Bodhisattva Vehicle are separated from the skillful means of Prajñāpāramitā, then even if they possess immeasurable accumulations of merit and virtue, their attainment of Bodhi is uncertain. Therefore, Great Bodhisattvas who wish to attain supreme unsurpassed Enlightenment should never be separated from the skillful means of Prajñāpāramitā.”
The Buddha said to Śāriputra:
“Indeed, indeed, it is exactly as you have said!”