THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 561
Chapter 13: THE PROFOUND MARKS
At that time, ten thousand gods of the Desire Realm, with Śakra, Lord of the Gods, as their leader, and also twenty thousand Brahma-world gods, with Great Brahmā as their leader, all came to the Buddha’s place, bowed at the Buddha’s feet, then withdrew and stood to one side. Together they addressed the Buddha:
“Reverently, World-Honored One, the profound dharmas that you have spoken of—what do they take as their marks?”
At that time, the Buddha said to the assembly of gods:
“The profound dharmas that I have spoken of take emptiness, signlessness, wishlessness, non-action, non-arising, non-ceasing, having no place of reliance, and having no nature as their marks.”
Then the assembly of gods said to the Buddha:
“World-Honored One, the Dharma spoken by the Buddha has no dependence, just like space, which cannot be expressed. The Tathāgata’s explanation of the marks of the profound Dharma cannot be established or destroyed by gods, humans, asuras, and others in the world. Why? Because gods, humans, asuras, and others in the world are all marks themselves. Those who possess marks cannot establish or destroy the markless in relation to marks. The profound Dharma-mark spoken by the Tathāgata does not fall within the category of form, nor does it fall within the categories of feeling, perception, formations, or consciousness; it also does not fall within the category of persons or non-persons. Persons and non-persons cannot be established or destroyed.”
At that time, the Buddha said to the assembly of gods:
“Suppose there were someone who came and asked: ‘Who created space? Who destroyed space?’ Would you consider that person’s question correct?”
The assembly of gods said:
“World-Honored One, no. Why? Because space has no substance, is unconditioned, and has no mark. How could one ask whether it has been created or destroyed?”
The Buddha said to the assembly of gods:
“Good, good! It is just as you have said. You should know that the profound Dharma-mark I explain is also like this: it cannot be established and cannot be destroyed. Whether there is a Buddha or no Buddha, the Dharma always abides in this way. Because the Buddha understands this true mark as it really is, he is called the Tathāgata, Arhat, Perfectly Enlightened One.”
The assembly of gods said to the Buddha:
“The marks awakened to by the Tathāgata are extremely profound, difficult to see and difficult to understand. Because the Tathāgata directly knows such marks, his wisdom regarding all dharmas is unobstructed. All Tathāgatas, Arhats, Perfectly Enlightened Ones abide in such marks; they discriminate and teach the profound Prajñāpāramitā, gather together the marks of all dharmas, and seek skillful ways to teach sentient beings, enabling them to attain unobstructed wisdom regarding the Prajñāpāramitā. The profound Prajñāpāramitā is the place where all Buddhas constantly practice; by practicing in this place, the Buddha realizes the wisdom of omniscience and discriminates and teaches sentient beings.”
The Buddha said to the assembly of gods:
“Good, good! It is just as you have said. You should know that the mark of all dharmas, which the Tathāgata knows truly as it is, is marklessness. For this reason, I say that all Buddhas attain unobstructed wisdom, which no one can equal.”
At that time, the World-Honored One said to Subhūti:
“The profound Prajñāpāramitā is the mother of all Buddhas. It constantly reveals the true mark of all worldly dharmas. Therefore, all Buddhas rely on this Dharma, abide in it, respectfully make offerings to it, honor it, praise it, and protect and preserve the Dharma upon which they rely. This Dharma is precisely the profound Prajñāpāramitā. All Tathāgatas, Arhats, Perfectly Enlightened Ones likewise rely upon the profound Prajñāpāramitā, respectfully make offerings to it, honor it, praise it, and protect and preserve it. Why? Because the profound Prajñāpāramitā can give birth to all Buddhas, can serve as the place of reliance for all Buddhas, and can reveal the true mark of worldly dharmas.
“Subhūti, all Tathāgatas, Arhats, Perfectly Enlightened Ones are those who know gratitude and are always those who repay gratitude. If someone asks: ‘Who is one who knows gratitude and always repays gratitude?’ then one should immediately answer: ‘The Buddha is one who knows gratitude and always repays gratitude.’ Why? Because among all those in the world who know gratitude and repay gratitude, no one surpasses the Buddha!”
The Elder Subhūti said to the Buddha:
“World-Honored One, how does the Tathāgata, Arhat, Perfectly Enlightened One know gratitude and repay gratitude?”
The Buddha said to Subhūti:
“All Tathāgatas, Arhats, Perfectly Enlightened Ones ride such a vehicle and travel on such a path to arrive at the unsurpassed state of Enlightenment. After attaining Bodhi, throughout all that time they respectfully make offerings to, honor, praise, protect, and preserve this vehicle and this path; they never abandon this vehicle or this path for even a moment. You should know that this is precisely the profound Prajñāpāramitā. This is called the Tathāgata, Arhat, Perfectly Enlightened One knowing gratitude and repaying gratitude.
“Subhūti, all Tathāgatas, Arhats, Perfectly Enlightened Ones rely upon the profound Prajñāpāramitā; therefore, they clearly know that all dharmas have no true function. This is because there is a creator, but nothing is possessed by that creator. All Tathāgatas, Arhats, Perfectly Enlightened Ones rely upon the profound Prajñāpāramitā; therefore, they clearly know that all dharmas have no accomplishment, because forms and characteristics cannot be grasped.
“Subhūti, you should know that because all Tathāgatas, Arhats, Perfectly Enlightened Ones know how to rely upon the profound Prajñāpāramitā in this way, they clearly know that all dharmas have no function and no accomplishment. Therefore, throughout all that time they respectfully make offerings, honor, praise, extol, protect, and preserve it without ever interruption. Thus, they are called those who truly know gratitude and repay gratitude.
“Subhūti, all Tathāgatas, Arhats, Perfectly Enlightened Ones rely upon the profound Prajñāpāramitā. Regarding all dharmas, there is no creation, no accomplishment, and no arising of wisdom that turns into activity; yet they can also know this non-turning cause and condition. Therefore, you should know that the profound Prajñāpāramitā can give rise to Tathāgatas, Arhats, Perfectly Enlightened Ones, and can also truly reveal the marks of the world.”
Subhūti said to the Buddha:
“The Tathāgata often teaches that the nature of all dharmas is without arising, without coming into being, without knowing, and without seeing. How then can it be said that the profound Prajñāpāramitā can give rise to Tathāgatas, Arhats, Perfectly Enlightened Ones, and can also truly reveal the marks of the world?”
The Buddha said to Subhūti:
“Good, good! It is just as you have said. The nature of all dharmas is without arising, without coming into being, without knowing, and without seeing. What does it mean that the nature of all dharmas is without arising, without coming into being, without knowing, and without seeing? It is because all dharmas are empty, without possession, without reliance, and without attachment. Due to this cause and condition, they do not arise, do not come into being, are not seen, and are not known.
“Subhūti, you should know that although the profound Prajñāpāramitā can give rise to Buddhas and reveal the marks of the world, there is no arising and there is no teaching.
“Subhūti, you should know that the profound Prajñāpāramitā does not see form, feeling, perception, formations, or consciousness; therefore, it is called revealing the marks of form, feeling, perception, formations, and consciousness.”
The Elder Subhūti said to the Buddha:
“World-Honored One, how is it that the Prajñāpāramitā does not see form, feeling, perception, formations, or consciousness, and therefore is called revealing the marks of form, feeling, perception, formations, and consciousness?”
The Buddha said to Subhūti:
“Because this Prajñāpāramitā does not condition form, feeling, perception, formations, or consciousness in order to give rise to consciousness, it is called not seeing form, feeling, perception, formations, or consciousness. Because it does not see, it is called revealing the marks of form, feeling, perception, formations, and consciousness. Through this meaning, the profound Prajñāpāramitā can reveal the true mark of worldly dharmas.
“Furthermore, Subhūti, the profound Prajñāpāramitā can show the Tathāgata, Arhat, Perfectly Enlightened One that the world is empty, is detached, and is tranquil; therefore, it is called being able to reveal the true mark of the world. This is because the entire world takes emptiness, detachment, and tranquility as its true mark.”
Subhūti said to the Buddha:
“World-Honored One, does the profound Prajñāpāramitā appear in the world because of great matters, because of inconceivable matters, because of immeasurable matters, because of innumerable matters, and because of incomparable matters?”
The Buddha said to Subhūti:
Indeed, indeed, just as you have said! Subhūti, how does the profound Prajñāpāramitā appear in the world because of the great matter? It means that all Tathāgatas, Arhats, Perfectly Enlightened Ones, in order to save and assist all sentient beings, carry out the great work without ever ceasing. 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 are inconceivable, immeasurable, without number, and incomparable? It means that all Tathāgatas, Arhats, Perfectly Enlightened Ones possess the Buddha-nature, the Tathāgata-nature, the naturally awakened nature, and the nature of all-knowing wisdom, all of which are inconceivable, immeasurable, without number, and incomparable. The profound Prajñāpāramitā appears in the world because of this matter.
The Venerable Subhūti said to the Buddha:
Only the Tathāgatas, Arhats, Perfectly Enlightened Ones possess the Buddha-nature, the Tathāgata-nature, the naturally awakened nature, and the nature of all-knowing wisdom that are inconceivable, immeasurable, without number, and incomparable; or are form, feeling, perception, formations, consciousness, up to all phenomena, also inconceivable, immeasurable, without number, and incomparable?
The Buddha said to Subhūti:
It is not only the Tathāgatas, Arhats, Perfectly Enlightened Ones who possess the Buddha-nature, the Tathāgata-nature, the naturally awakened nature, and the nature of all-knowing wisdom that are inconceivable, immeasurable, without number, and incomparable; form, feeling, perception, formations, consciousness, and all phenomena are also inconceivable, immeasurable, without number, and incomparable. Why? Because within the true nature of all phenomena, the mind and mental factors cannot be apprehended.
Subhūti, you should know that all forms, feelings, perceptions, formations, consciousness, and all phenomena that are obtained cannot be expressed, cannot be conceived, cannot be measured, have no number, and have nothing comparable to them. Why? Because such phenomena have no intrinsic nature and cannot be apprehended, for their intrinsic nature is emptiness.
Subhūti, because all forms, feelings, perceptions, formations, consciousness, and all phenomena that are obtained cannot be apprehended, they are inconceivable, immeasurable, without number, and incomparable. Why? Because such phenomena have no limit, no possession, and their intrinsic nature is empty.
Subhūti, form, feeling, perception, formations, consciousness, and all phenomena that are obtained are without limit, inconceivable, immeasurable, without number, and incomparable.
The Venerable Subhūti said to the Buddha:
World-Honored One, due to what causes and conditions are form, feeling, perception, formations, consciousness, and all phenomena that are obtained without limit?
The Buddha said to Subhūti:
What do you think? Is space something that the mind and mental factors can measure?
Subhūti replied:
No, World-Honored One.
The Buddha said to Subhūti:
Form, feeling, perception, formations, consciousness, and all phenomena that are obtained are likewise so. Because their intrinsic nature is empty, the mind and mental factors cannot be measured. Due to this cause and condition, form, feeling, perception, formations, consciousness, and all phenomena that are obtained are without limit, inconceivable, immeasurable, without number, and incomparable.
Subhūti, you should know that because all phenomena are inconceivable, immeasurable, without number, and incomparable, the Buddha-dharma, Tathāgata-dharma, naturally awakened dharma, and all-knowing wisdom-dharma possessed by all Tathāgatas, Arhats, Perfectly Enlightened Ones are also inconceivable, immeasurable, without number, and incomparable.
Subhūti, you should know that such phenomena are inconceivable because conceptual thought is extinguished; immeasurable because measurement is extinguished; without number because numbers are extinguished; incomparable because comparison is extinguished.
Subhūti, you should know that such phenomena are inconceivable because they surpass conceptual thought; immeasurable because they surpass measurement; without number because they surpass number; incomparable because they surpass comparison.
Subhūti, you should know that inconceivable, immeasurable, without number, and incomparable are merely concepts and are completely unreal.
Subhūti, you should know that inconceivable, immeasurable, without number, and incomparable are all like space, completely without possession. For this reason, the Buddha-dharma, Tathāgata-dharma, naturally awakened dharma, and all-knowing wisdom-dharma of all Tathāgatas, Arhats, Perfectly Enlightened Ones are all inconceivable, immeasurable, without number, and incomparable. Śrāvakas, Pratyekabuddhas, devas, humans, asuras, and all beings in the world are all unable to conceive, measure, number, or compare these phenomena.
When the Tathāgata taught this inconceivable, immeasurable, numberless, incomparable Dharma, at that time within the assembly there were five hundred bhikṣus and twenty bhikṣuṇīs whose defilements had been exhausted and whose minds were liberated. There were also sixty thousand upāsakas and thirty thousand upāsikās who, among these phenomena, became distant from dust and free from defilements, giving rise to the pure Dharma-eye. In addition, there were twenty great Bodhisattvas who attained the patience with the non-arising of phenomena. The World-Honored One gave predictions to those beings that during the Fortunate Eon they would become Buddhas and liberate sentient beings.
At that time Subhūti said to the Buddha:
World-Honored One, is it because of the great matter that the profound Prajñāpāramitā appears in the world?
The Buddha said to Subhūti:
Indeed, indeed! The profound Prajñāpāramitā appears in the world precisely because of the great matter. Why? Because the profound Prajñāpāramitā fully possesses the ability to accomplish the stage of all-knowing wisdom; the stages of Śrāvakas and Pratyekabuddhas are also included within it.
Subhūti, you should know that just as a consecrated great king of the Kṣatriya lineage, majestic and powerful, sovereign and able to subdue all, entrusts the affairs of the state to his great ministers, folds his hands, sits upright, peaceful and inactive, and enjoys comfort and happiness; so too is the Tathāgata. As the Great Dharma King, majestic and powerful, sovereign and able to subdue all, He entrusts the Buddha-dharmas, the Pratyekabuddha-dharmas, and the Śrāvaka-dharmas to the profound Prajñāpāramitā, causing them to be fully accomplished and widely realized.
Therefore, Subhūti, the profound Prajñāpāramitā truly appears in the world because of the great matter.
Subhūti, you should know that the profound Prajñāpāramitā does not appear in the world because of protecting or clinging to form up to consciousness; it does not appear in the world because of protecting or clinging to the fruit of Stream-entry up to all-knowing wisdom.
The Venerable Subhūti said to the Buddha:
World-Honored One, how is it that the Prajñāpāramitā also does not appear in the world because of protecting or clinging to all-knowing wisdom?
The Buddha said to Subhūti:
What do you think? Do you see whether the fruit of Arhatship can be maintained and clung to?
Venerable Subhūti said: World-Honored One, no! I do not see any fruit of Arhatship there that can be maintained or clung to.
The Buddha told Subhūti:
Good, good! I also do not see any Dharma of the Tathāgata that can be maintained or clung to there. Therefore, Subhūti, the profound Prajñāpāramitā does not appear in the world because of maintaining or clinging to the wisdom of omniscience.
At that time, the Brahmā Heaven Deva of the Desire Realm said to the Buddha:
Such Prajñāpāramitā is extremely profound, difficult to see, difficult to know, and extremely difficult to believe and understand. If sentient beings have previously, in the presence of countless Buddhas of the past, made vast vows and planted many roots of virtue, then they can believe and understand it. Suppose all sentient beings in a trichiliocosm have all attained the stage of faith-following practitioners and so forth; those sentient beings, even if they spend one kalpa or more than one kalpa cultivating the practices of their own grounds, cannot compare with a person who, for even one day, delights in, reflects upon, evaluates, and observes this profound Prajñāpāramitā, attaining immeasurably greater merit than those people.
At that time, the Buddha said to the devas:
That is correct, that is correct, just as you have said!
Devas, you should know that if a good man or good woman hears this profound Prajñāpāramitā, they will quickly attain Nirvāṇa, surpassing the faith-following practitioners and others mentioned previously; even if those practitioners spend one kalpa or more than one kalpa cultivating the practices of their own grounds, they still cannot obtain a state of patient acceptance and delight superior to this.
At that time, the devas, having heard the Buddha’s teaching, rejoiced greatly. They paid homage to the Tathāgata, circumambulated him three times to the right, and took their leave to return to their palaces. The assembly had only withdrawn a short distance when, suddenly, they could no longer be seen, and immediately all dwelt in their own palaces in their respective realms, encouraging the devas to diligently and earnestly cultivate superior practices.
Venerable Subhūti said to the Buddha:
If bodhisattvas always wholeheartedly believe and understand the profound Prajñāpāramitā, from where are they born into this place?
The Buddha told Subhūti:
If bodhisattvas hear the profound Prajñāpāramitā, are able to believe and understand it, have no doubts, are not troubled, delight in seeing and hearing it, remember and contemplate its profound meanings, and constantly delight in following the Dharma teachers, like a calf following its mother and never leaving her, until they have not yet attained the meanings corresponding to the profound Prajñāpāramitā, have not yet fully comprehended it, and are not yet able to teach it to others; if they never depart, even for a moment, from the profound Prajñāpāramitā and the Dharma teacher, then these bodhisattvas are born here from among human beings, relying on good causes from previous lives, and therefore can accomplish such things.
Subhūti said to the Buddha:
Are there also bodhisattvas who possess such superior merits, who, after serving and making offerings to Buddhas in other directions, are born from there into this place?
The Buddha told Subhūti:
There are bodhisattvas who possess such superior merits. After serving and making offerings to Buddhas in other directions, they are born from those places into this place.
Subhūti, there are bodhisattvas who possess such superior merits; in previous lives, they were in the Tuṣita Heaven, where they served and made offerings to Bodhisattva Maitreya, heard the profound Prajñāpāramitā, and asked about its profound meanings; from there they are born into this place.
Subhūti, there are bodhisattvas who, although they previously heard the profound Prajñāpāramitā, were unable to ask about its profound meanings. Therefore, in this present life among human beings, when they hear the teaching of Prajñāpāramitā, they give rise to doubts, confusion, and bewilderment, and it is difficult for them to awaken to its meaning. Why? Because for those who do not understand the meaning, the mind is filled with doubts, confusion, and bewilderment, and they are difficult to guide.
Subhūti, there are bodhisattvas who, although in previous lives they heard the profound Prajñāpāramitā and also asked about its meanings, or spent from one day up to five days doing so, did not diligently practice according to the teachings. Now, when born among human beings, upon hearing this profound Prajñāpāramitā, even after only a short time, their minds are firm and cannot be destroyed. If they leave the profound Prajñāpāramitā and the Dharma teacher and ask about profound meanings, it is as if they are trying to escape. Why? Because these bodhisattvas, although in previous lives they heard Prajñāpāramitā and often asked about its profound meanings, did not diligently practice according to the teachings. Therefore, in this present life, toward the profound Prajñāpāramitā, sometimes they delight in hearing it and sometimes they do not; sometimes they are firm and sometimes they retreat. Their minds are strong or weak, advancing or retreating unpredictably, like cotton fibers blown along by the wind. Newly learning bodhisattvas of the Mahāyāna are also like this: although they have faith, it is not firm and pure. If they cannot maintain long-lasting faith and delight in Prajñāpāramitā, they will eventually fall into one of the two vehicles.
Chapter 14: The Simile of the Boat
Subhūti, it is like merchants traveling on the great ocean whose boat suddenly breaks. If the people in the boat can obtain wood, objects, floating buoys, planks, or even a corpse as something to cling to, you should know that these people will certainly not drown. They will safely reach the other shore of the great ocean without injury or harm and will receive various pleasures.
The assembly of bodhisattvas is also like this. If, toward the Mahāyāna, they have faith, patience, delight, joy, diligence, clear understanding, non-negligence, wholesome aspiration, renunciation, respect, pure minds, and excellent protection; if they do not abandon the unsurpassed enlightenment, and moreover constantly maintain the profound Prajñāpāramitā as their support, you should know that these people will certainly not retreat halfway, will not enter the stages of Śrāvakas or Pratyekabuddhas, and will certainly attain the unsurpassed enlightenment.
Subhūti, it is like someone carrying a properly fired clay pot to a river, pond, well, spring, canal, ditch, or other place to draw water. You should know that this pot will certainly not dissolve or break. Why? Because this pot has been thoroughly fired and is able to hold water because it is very strong and durable.
The assembly of bodhisattvas is also like this. If, toward the Mahāyāna, they have faith, patience, delight, joy, diligence, clear understanding, non-negligence, wholesome aspiration, renunciation, respect, pure minds, and binding mindfulness; if they do not abandon the unsurpassed enlightenment, and furthermore are able to maintain the skillful means of the profound Prajñāpāramitā, you should know that these people will certainly not retreat halfway, will not enter the stages of Śrāvakas or Pratyekabuddhas, and will certainly attain the unsurpassed enlightenment.
Subhūti, it is like a wise and skillful merchant who first repairs and strengthens his boat at the seashore before lowering it into the water. Knowing that there are no leaks, he then loads his goods and supplies onto it and travels. You should know that such a boat will certainly not be damaged or sink, and that the people and goods will arrive safely at their destination.
The assembly of bodhisattvas is also like this. If, toward the Mahāyāna, they have faith, patience, delight, diligence, clear understanding, non-negligence, wholesome aspiration, renunciation, respect, pure minds, and excellent binding mindfulness; if they do not abandon the unsurpassed enlightenment, and furthermore can maintain the skillful means of the profound Prajñāpāramitā, you should know that these people will certainly not retreat halfway, will not enter the stages of Śrāvakas or Pratyekabuddhas, and will certainly attain the unsurpassed enlightenment.
Subhūti, it is like a person who is one hundred and twenty years old, aged and weak, and also afflicted with various illnesses, such as wind illness, heat illness, phlegm illness, or a mixture of all three. This elderly and sick person wishes to rise from his seat and go somewhere else, but he is unable to do so by himself. If there are two strong people who support him by both sides of his waist, slowly help him stand up, and say: “There is nothing difficult. Just walk wherever you wish. Now the two of us are always by your side, and surely your journey will be safe, without injury or harm.”
The assembly of bodhisattvas is also like this. If, toward the Mahāyāna, they have faith, patience, delight, joy, diligence, clear understanding, non-negligence, wholesome aspiration, renunciation, respect, pure minds, excellent binding mindfulness; if they do not abandon the unsurpassed enlightenment, and furthermore can uphold and protect the skillful means of the profound Prajñāpāramitā, you should know that these people will certainly not retreat halfway, will not enter the stages of Śrāvakas or Pratyekabuddhas, and will certainly attain the unsurpassed enlightenment.
Those who are contrary to what has been stated above are called the “black ones.”
Chapter 15: THE TATHĀGATA (1)
At that time, Venerable Subhūti addressed the Buddha:
“Bodhisattvas who are newly learning, how should they study the profound Prajñāpāramitā?”
The Buddha said to Subhūti:
“Bodhisattvas who are newly learning, wishing to study the profound Prajñāpāramitā, should first draw near to and serve virtuous friends. If there is someone who can expound the profound Prajñāpāramitā, instructing and transmitting it to Bodhisattvas, that person is called a virtuous friend. Such a person will say:
‘Good son, come here! You should diligently cultivate generosity, pure morality, patience, vigor, meditative concentration, and Prajñāpāramitā. When you diligently cultivate them, you should use non-attainment as the means and dedicate it toward the unsurpassed enlightenment. When you make dedication, do not grasp Bodhi by means of form, feeling, perception, formations, or consciousness. Why? Because the nature of the wisdom of omniscience is not something that can be grasped. Good son, do not give rise to attachment to the stages of the Śrāvakas, Pratyekabuddhas, and so forth.’
If someone can instruct and transmit in this way to newly learning Bodhisattvas, enabling them gradually to enter the profound Prajñāpāramitā, you should know that person is a virtuous friend of Bodhisattvas.”
Venerable Subhūti said to the Buddha:
“These Bodhisattvas, having aroused the mind of enlightenment and wishing to proceed directly toward Bodhi, are undertaking something exceedingly difficult.”
The Buddha said to Subhūti:
“Indeed, indeed! The deeds of the Bodhisattva assembly are exceedingly difficult. That is, for the benefit and happiness of all worlds, they must arouse the mind directed toward unsurpassed enlightenment, with the vow:
‘I will rescue all worlds; therefore I shall become a dwelling place for all worlds; I shall become a place of refuge and reliance for all worlds; I shall become an island for all worlds; I shall reveal the ultimate path for all worlds; I shall become a guide and teacher for all worlds; I shall become the destination toward which all worlds turn…’
Thus they arouse diligence and vigor in order to proceed toward great Bodhi.
Subhūti, how do the Bodhisattva assemblies, vowing to rescue all worlds, arouse diligence and vigor and proceed toward great Bodhi?
It is because Bodhisattvas see beings in the worlds sinking in the suffering of birth and death, unable to escape. Therefore, they arouse diligence and vigor, proceed toward great Bodhi, and teach those beings the essential points of the true Dharma in order to end their suffering.
Subhūti, how do the Bodhisattva assemblies, becoming a dwelling place for all worlds, arouse diligence and vigor and proceed toward great Bodhi?
It is because Bodhisattvas wish to teach the world that all dharmas are completely without harmony or conjunction; therefore they arouse diligence and vigor and proceed toward great Bodhi.”
Subhūti said:
“How do Bodhisattvas wish to teach the world that all dharmas are without harmony or conjunction?”
The Buddha said:
“Subhūti, the Bodhisattva assemblies wish to proclaim to the world that the five aggregates and all dharmas are without harmony or conjunction, without bondage, without liberation, without arising, and without ceasing. Therefore, they can protect and assist all, just like a dwelling place.
Subhūti, how do the Bodhisattva assemblies, becoming a place of refuge and reliance for the worlds, arouse diligence and vigor and proceed toward great Bodhi?
It is because Bodhisattvas wish to enable the world to escape all birth, aging, sickness, death, sorrow, lamentation, and suffering. Therefore, they arouse diligence and vigor and proceed toward great Bodhi, seeking skillful means to expound the essential points of the true Dharma.
Subhūti, how do the Bodhisattva assemblies, becoming an island for the worlds, arouse diligence and vigor and proceed toward great Bodhi?
It is because Bodhisattvas proceed toward great Bodhi wishing to teach the world that the beginning and end boundaries of the five aggregates subject to grasping are completely severed. Because this has been severed, all dharmas cease. The cessation of all these dharmas is the wondrous, tranquil Nirvāṇa, and is also the true nature without distortion. Just as in oceans, rivers, and great or small ponds, a high place of land where one can dwell is called an island; so too is Nirvāṇa, which is a place of safety.
Subhūti, how do the Bodhisattva assemblies, revealing the ultimate path to the world, arouse diligence and vigor and proceed toward great Bodhi?
It is because Bodhisattvas proceed toward great Bodhi wishing to teach the world that ultimately form is not called form; feeling, perception, formations, consciousness, and other dharmas are likewise so. The ultimate nature of dharma is not form, and so forth.”
Venerable Subhūti said to the Buddha:
“World-Honored One, if the ultimate nature of form, the ultimate nature of dharma, and the ultimate nature of all forms are not called form, then within the ultimate nature of Bodhi, would the Bodhisattvas who have attained it make no distinctions?”
The Buddha said to Subhūti:
“Indeed, indeed! Within the ultimate nature there is completely no discrimination, yet for Bodhisattvas this is an exceedingly difficult deed. Although they are able to contemplate all dharmas in this way, they neither attain realization nor become immersed in it. They think:
‘I have already directly and perfectly awakened to this Dharma, therefore I will proclaim and teach it to the world, causing them to know such an ultimate characteristic of the path.’
Subhūti, how do the Bodhisattva assemblies, becoming guides and teachers for the world, arouse diligence and vigor and proceed toward great Bodhi?
It is because Bodhisattvas proceed toward great Bodhi wishing to teach the world that the inherent nature of form neither arises nor ceases; feeling, perception, formations, and consciousness are the same. They wish to teach the world that from the fruit of Stream-entry up to unsurpassed enlightenment, the inherent nature of all dharmas is without arising and without ceasing.
Subhūti, how do the Bodhisattva assemblies, becoming the destination toward which the worlds turn, arouse diligence and vigor and proceed toward great Bodhi?
It is because Bodhisattvas proceed toward great Bodhi wishing to proclaim and teach the world:
‘Form takes space as its destination. Feeling, perception, formations, consciousness, and all dharmas also take space as their destination.’
They wish to proclaim and teach the world:
‘Form has no place to go, equal to space. Feeling, perception, formations, consciousness, and all dharmas likewise have no place to go, equal to space.’
Just as vast space neither comes nor goes, neither creates nor acts, neither abides nor arises nor ceases, so too are all dharmas like space, without any discrimination.
Why? Because all forms are empty, therefore they do not come or go… Feeling, perception, formations, consciousness, and all dharmas are also empty, therefore they do not come or go.
Why? Because all dharmas use emptiness, signlessness, wishlessness, non-creation, non-action, non-arising, non-nature, like dreams, like illusions, without self, without boundaries, tranquil Nirvāṇa, without grasping, without abandoning, without coming, without going, ultimate cessation… as their destination. That person cannot surpass this destination.”
Subhūti said to the Buddha:
“Who can believe and understand such a profound Dharma?”
The Buddha said to Subhūti:
“If Bodhisattvas have long cultivated great practices, have previously made offerings to immeasurable Buddhas, have made vast vows before the Buddhas, have planted wholesome roots that have all matured, and have received the assistance and protection of immeasurable virtuous friends, then they can believe and understand this profound Dharma.”
Venerable Subhūti said to the Buddha:
“World-Honored One, what is the nature of these Bodhisattvas?”
The Buddha said to Subhūti:
“The nature of these Bodhisattvas is discipline and renunciation. Because of this nature, they are able to know and understand the profound Prajñāpāramitā.”
Venerable Subhuti addressed the Buddha:
Can these Bodhisattvas know and understand toward which path the Prajñāpāramitā will proceed?
The Buddha told Subhuti:
These Bodhisattvas will proceed toward Omniscient Wisdom.
Venerable Subhuti addressed the Buddha:
If these Bodhisattvas have realized this path, can they become a place of refuge and a destination for immeasurable, boundless sentient beings?
The Buddha said to Subhuti:
That is right, that is right! If these Bodhisattvas attain the unsurpassed perfect enlightenment, they can become a place of refuge and a destination for immeasurable, boundless sentient beings.
Venerable Subhuti addressed the Buddha:
These Bodhisattvas constantly perform what is difficult to perform; that is, they put on such firm armor and wear such strong helmets because they wish to liberate immeasurable, boundless sentient beings, causing them to enter Nirvana, yet sentient beings cannot ultimately be apprehended.
The Buddha told Subhuti:
That is right, that is right, just as you have said!
Subhuti, these Bodhisattvas who put on armor and wear helmets have no relationship with forms, feelings, perceptions, formations, and consciousness; they have no relationship with the vehicles of the Śrāvakas, Pratyekabuddhas, Bodhisattvas, Omniscient Wisdom, or all phenomena. Why? Because all phenomena have no relationships.
Venerable Subhuti addressed the Buddha:
If the Bodhisattvas practice the profound Prajñāpāramitā, then they do not abide in the states of Śrāvakas, Pratyekabuddhas…
The Buddha said to Subhuti:
What meaning are you observing when you say this?
Subhuti replied:
The profound Prajñāpāramitā does not abide in attachment. If someone cultivates the Prajñāpāramitā, then with regard to all phenomena there is completely no cultivation, nor is there a person who cultivates, a time of cultivation, a place of cultivation, and therefore the practice of cultivation cannot be apprehended.
World-Honored One, the profound Prajñāpāramitā is a dharma without determination. If one cultivates space, cultivates all phenomena, cultivates the absence of boundaries, cultivates without preservation, then this is cultivating the Prajñāpāramitā.
The Buddha told Subhuti:
That is right, that is right, just as you have said!
Subhuti, therefore one should rely on such profound Prajñāpāramitā and contemplate the irreversible Great Bodhisattvas. That is, if Bodhisattvas do not cling to the profound Prajñāpāramitā, do not take the words of others and the instructions and transmissions of others as the essential truth, then they are not merely relying on faith in others but also have their own actions; when they hear such teachings of the profound Prajñāpāramitā, their minds do not become alarmed, fearful, terrified, sink, become attached, doubt, hesitate, regret, or become confused and bewildered. Instead, they rejoice, delight in hearing it, and wholeheartedly trust and accept it. These Bodhisattvas will certainly not regress. Such Bodhisattvas, in previous lives, have already heard the profound meaning and principles of the Prajñāpāramitā, and therefore now when they hear it, their minds do not become frightened…
Venerable Subhuti addressed the Buddha:
If Bodhisattvas hear the profound Prajñāpāramitā and their minds do not become frightened… how do these Bodhisattvas contemplate the profound Prajñāpāramitā?
The Buddha told Subhuti:
This Great Bodhisattva contemplates the Prajñāpāramitā by means of a mind that accords with Omniscient Wisdom.
Venerable Subhuti addressed the Buddha:
What is the mind that accords with Omniscient Wisdom for contemplating the Prajñāpāramitā?
The Buddha told Subhuti:
If Bodhisattvas contemplate the Prajñāpāramitā in accordance with space, then this is the mind that accords with Omniscient Wisdom and contemplates the Prajñāpāramitā. Why? Because Omniscient Wisdom is immeasurable and boundless. If it is immeasurable and boundless, then it is neither form nor feeling, perception, formation, or consciousness; it has no attainment, no direct realization, no wisdom, no consciousness, no arising, no ceasing, no cultivation, no creation, does not come from anywhere, does not go anywhere, has no direction, no place, and no abiding point. It can only be spoken of as immeasurable and boundless.
Subhuti, you should know that space is immeasurable and boundless, therefore Omniscient Wisdom is also immeasurable and boundless. Because Omniscient Wisdom is immeasurable and boundless, no one can realize it. It is not something that form can realize, up to and including not something that consciousness can realize. It is not something that the perfection of giving can realize, up to and including not something that the perfection of wisdom can realize. Why? Because form up to consciousness are precisely Omniscient Wisdom, without two and without distinction. The perfection of giving up to the perfection of wisdom are precisely Omniscient Wisdom, without two and without distinction.
At that time, the Brahmā Heaven devas from the Desire Realm came together to the place of the Buddha and addressed the Buddha in unison:
World-Honored One, the Prajñāpāramitā as such is extremely profound, difficult to see, and difficult to know.
The Buddha told the devas:
That is right, that is right, just as you have said! When I had first become a Buddha, I contemplated this meaning, sat quietly in contemplation, and did not wish to teach the Dharma. I thought: My Dharma is profound; it is not something the world can quickly believe and accept. The Dharma I realized is precisely the Prajñāpāramitā. This Dharma is profound; it is neither something realized nor something that realizes, there is no place of realization, no time of realization, and because of this, even realization cannot be apprehended. Devas, you should know that because space is profound, this Dharma is profound. Because the self is profound, this Dharma is profound. Because the nature of all phenomena neither comes nor goes, this Dharma is profound.
At that time, the devas addressed the Buddha:
How wonderful! World-Honored One, the Dharma taught by the Buddha is something that all worldly beings find extremely difficult to believe and understand. The Dharma taught by the Buddha involves neither grasping nor rejecting. Yet worldly sentient beings continue to practice grasping and rejecting.
The Buddha told the devas:
That is right, that is right, just as you have said!
Venerable Subhuti addressed the Buddha:
The profound and wondrous Dharma spoken by the Buddha can accord with all phenomena, without any obstruction, just like empty space. The Dharma spoken by the Buddha is completely unborn, because the arising of all phenomena cannot be grasped. The Dharma known by the Buddha is completely without any location, because all locations cannot be grasped.
The Buddha taught:
“Subhūti, it is so, it is so!”
At that time, the devas addressed the Buddha:
“Venerable Subhūti is truly a Buddha’s disciple, born from the Tathāgata, because everything he speaks accords with emptiness.”
Subhūti said to the devas:
“You say that I am born from the Tathāgata. How is it that Subhūti is born from the Tathāgata? It means that I am born from the suchness of the Tathāgata. This is because the arising of all phenomena cannot be grasped. The suchness of the Tathāgata neither comes nor goes; its inherent nature is unborn.
The suchness of Subhūti likewise neither comes nor goes; its inherent nature is unborn. Therefore it is said: Subhūti is born from the Tathāgata.
The suchness of the Tathāgata is precisely the suchness of all phenomena. The suchness of all phenomena is precisely the suchness of the Tathāgata.
The suchness of the Tathāgata has no suchness-nature, and also has the nature of suchness. The suchness of Subhūti is likewise so. Therefore it is said: Subhūti is born from the Tathāgata.
The suchness of the Tathāgata does not change, does not discriminate, and pervades all places. The suchness of Subhūti is likewise so. Therefore it is said: Subhūti is born from the Tathāgata.
The suchness of the Tathāgata takes permanence as its characteristic, yet there is no place in which it abides. The suchness of Subhūti is likewise so. Therefore it is said: Subhūti is born from the Tathāgata.
The suchness of the Tathāgata has no obstruction, and the suchness of all phenomena also has no obstruction. The suchness of Subhūti is likewise so. Therefore it is said: Subhūti is born from the Tathāgata.
The suchness of the Tathāgata and the suchness of all phenomena are one suchness, not two, not different, not created, not made. The suchness of the Tathāgata is always the characteristic of suchness; there is never a time when it is not the characteristic of suchness. Therefore suchness is not two and not different. The suchness of Subhūti is likewise so. Therefore it is said: Subhūti is born from the Tathāgata.
The suchness of the Tathāgata, in all places, does not remember, does not discriminate. The suchness of all phenomena, in all places, likewise does not remember, does not discriminate. The suchness of Subhūti is likewise so. Therefore it is said: Subhūti is born from the Tathāgata.
The suchness of the Tathāgata is not different and cannot be grasped. The suchness of all phenomena is also not different and cannot be grasped. The suchness of Subhūti is likewise so. Therefore it is said: Subhūti is born from the Tathāgata.
The suchness of the Tathāgata is not separate from the suchness of phenomena. The suchness of phenomena is not separate from the suchness of the Tathāgata. The suchness of the Tathāgata is always the characteristic of suchness; there is never a time when it is not the characteristic of suchness. The suchness of Subhūti is likewise so. Therefore it is said: Subhūti is born from the Tathāgata.
Although it is said to be born from, there is no place of being born from, because the suchness of Subhūti is not different from the Buddha. The suchness of the Tathāgata is not coming or going. The suchness of all phenomena is also not coming or going. The suchness of Subhūti is likewise so. Therefore it is said: Subhūti is born from the Tathāgata.
The Tathāgata is precisely 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 Tathāgata and the suchness of the three times are not two and not different.
The suchness of all phenomena and the suchness of Subhūti are also not two and not different. Therefore it is said: Subhūti is born from the Tathāgata.
The suchness of the bodhisattva is the suchness of the Buddha. Because of suchness, the assembly of bodhisattvas, when attaining Bodhi, is called the Tathāgata, Arhat, Samyaksaṃbuddha. When the Tathāgata realized this suchness, the three-thousand great thousand worlds shook in six ways. I have even greater faith and understanding in suchness of all phenomena as this. Therefore it is said: Subhūti is born from the Tathāgata.
Devas, you should know that I, Subhūti, do not become born from the Tathāgata because of form up to consciousness. Nor do I become born from the Tathāgata because of the fruit of Stream-entry up to Pratyekabuddha Bodhi. Nor do I become born from the Tathāgata because of the wisdom of omniscience. I become born from the Tathāgata only because of suchness.
Devas, you should know that I, Subhūti, do not become born following form, feeling, perception, formations, or consciousness. I do not become born following the fruit of Stream-entry up to Pratyekabuddha Bodhi. Therefore, I, Subhūti, am born from the Tathāgata.”
Śāriputra addressed the Buddha:
“World-Honored One, the Tathāgata is indeed so profound and wondrous.”
The Buddha told Śāriputra:
“It is so, it is so, as you have said! The Tathāgata is profound and wondrous in this way. Therefore, at the very moment when the characteristics of the Tathāgata as such were being spoken, three thousand bhikṣus completely exhausted all outflows, their minds were liberated, and they became Arhats; five hundred bhikṣuṇīs were freed from dust and defilement and attained the pure Dharma-eye; five thousand devas attained the patience with the Dharma of non-arising; six thousand bodhisattvas completely exhausted all outflows and their minds attained liberation.”
The Buddha told Śāriputra:
“The six thousand bodhisattvas in this assembly, in the past, had once been near and made offerings to five hundred Buddhas. Although they practiced generosity, pure morality, patience, diligence, and meditative absorption, because they did not maintain the skillful means of the profound Prajñāpāramitā, they gave rise to different thoughts and cultivated different practices. Therefore, in this life, merely upon hearing this great Dharma, their minds completely exhausted all outflows and they immediately attained liberation.
Śāriputra, although the bodhisattva assemblies possess the bodhisattva path, emptiness, signlessness, and wishlessness, because they do not maintain the skillful means of the profound Prajñāpāramitā in order to attain Nirvāṇa, they fall into the states of Śrāvakas and Pratyekabuddhas.
Śāriputra, it is like a bird whose body is enormous, from one hundred to five hundred yojanas in size, but whose feathers and wings are not yet fully grown or have already weakened. This bird plunges directly down from the Heaven of the Thirty-Three to Jambudvīpa. Halfway down, it suddenly thinks: ‘Now I wish to return to the Heaven of the Thirty-Three.’ What do you think? Would this bird be able to return again to the Heaven of the Thirty-Three?”
Śāriputra replied:
“Venerable World-Honored One, no.”
The Buddha told Śāriputra:
“If, while halfway down, this bird wishes: ‘When I reach Jambudvīpa, may my body not be harmed, may I not suffer pain,’ what do you think? Would this bird’s wish be fulfilled?”
Śāriputra replied to the Buddha:
Venerable World-Honored One, no! When this bird reaches Jambu Continent, its body will certainly be harmed, suffer pain, either die or be close to death. Why? Because its body is large, its feathers and wings are not yet fully developed, or it has already become weak, and it falls from such a great height.
The Buddha said to Śāriputra: There are virtuous sons… who abide in the Bodhisattva vehicle likewise. Although they have aroused the aspiration to seek the highest, supreme Enlightenment; have passed through as many great kalpas as there are grains of sand in the Ganges River; diligently cultivated Giving, Pure Conduct, Patience, Diligence, and Meditative Concentration; and have also cultivated the Dharma doors of liberation—Emptiness, Signlessness, and Wishlessness—but they do not preserve the skillful means of the profound Prajñāpāramitā in order to attain Nirvāṇa. Therefore, they fall into the position of Śrāvakas or Pratyekabuddhas.
Śāriputra, although these Bodhisattvas keep in mind the aggregates of morality, up to the aggregate of liberated knowledge and vision of the Buddhas of the three times, their minds cling to appearances. They do not truly know what the true merits and virtues of the five aggregates are like; they merely hear empty names, then cling to appearances, become attached, and dedicate them toward Bodhi. Thus, they fall into the position of Śrāvakas or Pratyekabuddhas. Why? Śāriputra, because these Bodhisattvas have departed from the skillful means of Prajñāpāramitā and the Dharma that accords with it, this is why.
Śāriputra said to the Buddha:
As I understand the meaning of the Buddha’s teaching: If Bodhisattvas depart from the skillful means of Prajñāpāramitā, although they possess immeasurable accumulations of merit and virtue, regarding Bodhi they may either attain it or not attain it. Therefore, a Bodhisattva who wishes to attain Bodhi should definitely not depart from the skillful means of Prajñāpāramitā.
The Buddha said to Śāriputra:
Indeed, indeed! It is exactly as you have said.