PRACTICING THE PATH OF PRAJÑĀ PĀRAMITĀ SUTRA
VOLUME 5
Chapter 10: ILLUMINATING BRIGHTNESS
The Buddha taught:
Within the Prajñāpāramitā, many causes and conditions for Māra may arise, to the point that it may be cut off and destroyed.
Subhūti addressed the Buddha:
As the World-Honored One among gods and humans has said, if a Bodhisattva has many dangers, why is this so? It is because it is extremely precious and rare, and therefore it can become subject to harm. The Prajñāpāramitā is also like this. It can give rise to many causes and conditions, and those who have newly developed the mind to learn have very little understanding of it. Therefore, their minds cannot enter the Dharma of the Great Vehicle, nor do they read and recite the Prajñāpāramitā. Such people have already been controlled by Māra.
The Buddha said to Subhūti:
As you have said, those who have newly developed the mind have very little understanding; their minds cannot enter the Dharma of the Great Vehicle, nor do they read and recite the Prajñāpāramitā. This is because they have already been controlled by Māra, who creates causes and conditions of Māra that cause the Prajñāpāramitā to be cut off.
Good sons and good daughters who uphold, practice, and study the Prajñāpāramitā, and who read and recite it, all do so through the majestic spiritual power of the Buddha. Why? Because the evil hosts of Māra cannot control them and cause it to be cut off. This is due to the restraint and protection of the Thus Come One, Worthy of Right and Equal Enlightenment.
It is like a mother who gives birth one after another, from several children up to ten children. Her children are still young. If the mother becomes ill, she cannot protect and care for them. If the mother is safe and free from illness, then she raises her children herself, allowing them to survive. When they encounter warmth or cold, dryness or dampness, they are all cared for. This is a manifestation of the worldly realm.
Likewise, Subhūti, the Thus Come One, Worthy of Right and Equal Enlightenment, keeps the Prajñāpāramitā in mind. If someone upholds it, or someone reads, recites, or copies it, they receive protection. Furthermore, all Buddhas currently abiding throughout the ten directions constantly keep the Prajñāpāramitā in mind. This is the manifestation of the Thus Come One, Worthy of Right and Equal Enlightenment, regarding the wisdom of Omniscience. The Thus Come One, Worthy of Right and Equal Enlightenment, attained the wisdom of Omniscience from this Dharma. Whether someone has already become a Buddha, has not yet become a Buddha, or will become a Buddha in the future, all attain unsurpassed enlightenment through the Prajñāpāramitā. The Thus Come One, Worthy of Right and Equal Enlightenment, is able to appear in the world because He has attained the illumination of the wisdom of Omniscience, which all comes from the Prajñāpāramitā.
Subhūti said to the Buddha:
The Thus Come One, Worthy of Right and Equal Enlightenment, illuminates the world within the Prajñāpāramitā. How does the Prajñāpāramitā illuminate the world? By what does the Thus Come One manifest in the world?
The Buddha said to Subhūti:
The Thus Come One manifests in the world through the five aggregates.
Subhūti asked:
How does the Prajñāpāramitā manifest the five aggregates? How does the Prajñāpāramitā manifest within the five aggregates?
The Buddha said to Subhūti:
Because they are not destroyed, they are manifested; yet it is not that they are manifested as something that is not destroyed. Emptiness is not destroyed, nor is there destruction. Signlessness and wishlessness are also not destroyed, nor is there destruction. Therefore, they are manifested in the world.
The Buddha said to Subhūti:
Even among countless beings, with countless minds, the Thus Come One knows clearly that they are all naturally such (self-nature). Such natural beings—indeed, Subhūti—the Thus Come One uses the Prajñāpāramitā to clearly know countless beings and countless minds. The Thus Come One uses the Prajñāpāramitā to manifest and protect the world.
Furthermore, Subhūti, if there are minds of jealousy or scattered minds, the Thus Come One knows them all. Why do we say that the Thus Come One knows these minds of jealousy and distraction? Because the origin of those dharmas is without jealousy and without distraction; therefore, the Thus Come One knows.
What does it mean to know jealousy and know distraction? If a mind should be completely extinguished, it has already been extinguished; therefore, the Thus Come One knows. If there is a mind of desire, He knows it as a mind of desire. If there is a mind of anger, He knows it as a mind of anger. If there is a mind of ignorance, He knows it as a mind of ignorance. Knowing the origin of the mind of desire, there is no mind of desire. Knowing the origin of the mind of anger, there is no mind of anger. Knowing the origin of the mind of ignorance, there is no mind of ignorance.
Subhūti, it is precisely this that enables me to attain the wisdom of Omniscience, which is attaining the Prajñāpāramitā. Why? Because the Thus Come One has no mind of desire. Because there is no mind of desire, He knows that the origin of that mind also has no mind of desire; therefore, the mind of the Thus Come One has no desire. Why? Because the Thus Come One has no mind of anger. Because there is no mind of anger, He knows that the origin of that mind also has no mind of anger; therefore, the mind of the Thus Come One has no anger. Why? Because the Thus Come One has no mind of ignorance. Because there is no mind of ignorance, He knows that the origin of that mind also has no mind of ignorance; therefore, the mind of the Thus Come One has no ignorance. Thus, Subhūti, the Thus Come One, Worthy of Right and Equal Enlightenment, relies on the Prajñāpāramitā to manifest and protect the world.
Furthermore, Subhūti, for the sake of all people, the Thus Come One, relying on the Prajñāpāramitā, has a mind so vast that there is nothing it does not know. Why do we say that for the sake of all people, the Thus Come One, relying on the Prajñāpāramitā, has a mind so vast that there is nothing it does not know? Because that mind is neither vast nor great, neither coming nor going. Therefore, the Thus Come One, for the sake of all people, relying on the Prajñāpāramitā, has a mind so vast that there is nothing it does not know.
Furthermore, Subhūti, for the sake of all people, the Thus Come One, relying on the Prajñāpāramitā, has a mind so vast that there is nothing it does not know. Why do we say that for the sake of all people, the Thus Come One, relying on the Prajñāpāramitā, has a mind so vast that there is nothing it does not know? Because that mind does not come from anywhere and has no place where it abides. Thus, Subhūti, for the sake of all people, the Thus Come One, relying on the Prajñāpāramitā, has a mind so vast that there is nothing it does not know.
Furthermore, Subhūti, because there are countless beings and countless minds, the Thus Come One, relying on the Prajñāpāramitā, knows everything. Why do we say that because there are countless beings and countless minds, the Thus Come One, relying on the Prajñāpāramitā, knows everything? Because that mind has no place of abiding, and it does not come from anywhere nor does it perish into extinction (Nirvāṇa). Because it realizes Nirvāṇa without remainder, there is nothing it does not know. That mind is like empty space; therefore, it knows countless beings and countless minds. Thus, Subhūti, the Thus Come One, through the knowing of the Prajñāpāramitā, knows all countless beings and countless minds.
Furthermore, Subhūti, for the sake of all people, the Thus Come One, through the knowing of the Prajñāpāramitā, knows completely minds that cannot be seen. What does it mean that for the sake of all people, the Thus Come One, through the knowing of the Prajñāpāramitā, knows completely minds that cannot be seen? Because that mind is originally pure and therefore has no conceptualization. Thus, Subhūti, for the sake of all people, the Thus Come One, through the knowing of the Prajñāpāramitā, knows completely minds that cannot be seen.
Furthermore, Subhūti, for the sake of all people, the Thus Come One, through the knowing of the Prajñāpāramitā, knows completely minds that cannot be seen. Why do we say this? Because that mind cannot be seen with the eyes as to where it comes from. Thus, Subhūti, for the sake of all people, the Thus Come One, through the knowing of the Prajñāpāramitā, knows completely minds that cannot be seen.
Furthermore, Subhūti, for the sake of all people, the Thus Come One, through the knowing of the Prajñāpāramitā, knows completely that whatever one wishes to attain will reach that attainment. Why do we say that for the sake of all people, the Thus Come One, through the knowing of the Prajñāpāramitā, knows completely that whatever one wishes to attain will reach that attainment? Because He knows that all forms arise from what is not truly existent, giving rise to existence; feelings, perceptions, formations, and consciousness also arise from what is not truly existent, giving rise to existence.
Thus, Subhūti, why does the Thus Come One know that the wish to attain existence is the cause for attaining existence? From death to death, that is form. From death to immortality, that is also form. From immortality to immortality, that is also form. There is neither death nor non-death, and that too is form. Feelings, perceptions, formations, and consciousness from death to death are also form. Consciousness from death to immortality is also form. Consciousness from immortality to immortality is also form. Consciousness is neither death nor non-death, and that too is form. Consciousness with causes, without self, and with the world is also form. Without causes, with self and the world, that too is form. With seeking, without seeking, without self and the world, that too is form. Neither seeking nor not seeking, without self and the world, that too is form. With seeking, with self, with the world, feelings, perceptions, formations, and consciousness, that too is form. Without seeking, without self, without world, without consciousness, that too is form. Neither without seeking nor with seeking, without self and consciousness, that too is form. Grasping at self and the world, and also without the world, that too is form. Self and the world without limit, that too is form. Self and the world having limits or no limits, that too is form. Self and the world neither having limits nor not having limits, that too is form. Feelings, perceptions, formations, and consciousness are likewise so. Self together with the world, and consciousness without limit, that too is form. Self together with the world, and consciousness having limits or no limits, that too is form. Self together with the world, and consciousness neither having limits nor not having limits, that too is form. Life is the body, that too is form. Neither life nor body, that too is form. Feelings, perceptions, formations, and consciousness are likewise so.
Thus, Subhūti, the Thus Come One knows that the wish to attain existence is the cause for attaining existence. Why do we say that the Thus Come One knows the wish to attain existence as the cause for attaining existence? The Thus Come One knows that form is originally empty; knowing that form is originally empty is knowing form as it truly is. Feelings, perceptions, formations, and consciousness are likewise so. Why do we say that this is knowing consciousness? Knowing that consciousness is originally empty. What is originally empty? Precisely this desire to possess something is also originally empty. The Thus Come One is also originally empty, abiding in suchness through wisdom. Why do we say it is originally empty? The world is also originally empty. What is originally empty? All dharmas are also originally empty. Since all dharmas are originally empty, the path of the Stream-enterer is also originally empty, the path of the Once-returner is also originally empty, the path of the Non-returner is also originally empty, and the path of the Arhat and the path of the Pratyekabuddha are also originally empty. The Thus Come One is also originally empty. All are equally originally empty, without difference, with nothing that is not entered; all are completely known.
Hey Subhuti! Thus, the Prajñā-pāramitā itself is originally empty. The Tathāgata, through the Prajñā-pāramitā, personally realized and attained the illumination of Anuttara-samyak-sambodhi, protecting and supporting the world; this is manifestation. The Tathāgata, through the Prajñā-pāramitā, knows that the entire world is originally empty, without any difference. Indeed, Subhuti! The Tathāgata knows that all things are originally empty; therefore, He is honored with the title Buddha.
Subhuti said to the Buddha:
O World-Honored One among Gods! The Dharma that all things are originally empty is very profound. It is the Dharma that all Buddhas and Bodhisattvas personally realize. Who will be able to believe in this Dharma? Only those who have attained the path of Arhatship, or Bodhisattvas who do not regress, and the Tathāgata who has attained unsurpassed enlightenment, can speak this Dharma.
The Buddha said to Subhuti:
The Dharma that is originally empty has no time of ending, and the Dharma taught by the Tathāgata also has no end.
At that time, Śakra, Lord of the Devas, together with ten thousand Desire Realm devas, Brahma-world devas, and twenty thousand heavenly sons, all went to where the Buddha was. They bowed their heads and paid homage at the Buddha’s feet, then stood to one side.
The heavenly sons of the Desire Realm and the Brahma Realm all said to the Buddha:
The Dharma of the One Honored among Gods is extremely profound and wondrous. What is its characteristic?
The Buddha told the heavenly sons:
If one accepts anything as having a characteristic, then that is already attachment. Signlessness, wishlessness, the absence of arising birth and death, non-existence, and non-abiding are its characteristics. Its characteristic is like empty space. The characteristic in which the Tathāgata, the Arhat, the Perfectly Enlightened One abides cannot be shaken or moved by devas, asuras, ghosts, or spirits. Why? Because that characteristic cannot be created by hands. Form cannot create that characteristic. Feeling, perception, formations, and consciousness also cannot create that characteristic.
The Buddha asked the heavenly sons:
If one says that there is someone who created this empty space, would that be believable?
The heavenly sons said to the Buddha:
It is not possible to believe that someone created empty space. Why? Because no one can create empty space.
The Buddha taught:
It is the same in this way, heavenly sons. This characteristic is eternally abiding; whether there is a Buddha or no Buddha, this characteristic still abides in this way. Because it abides in this manner, the Tathāgata attains Perfect Enlightenment. The name “Tathāgata” means that the Tathāgata is originally empty.
The heavenly sons said to the Buddha:
This characteristic is extremely profound and wondrous. The Tathāgata therefore attains Perfect Enlightenment. The Tathāgata knows that unobstructed wisdom all arises from the Prajñā-pāramitā. This is the treasury of the Buddha.
The Buddha said to Subhuti:
The Tathāgata, through the Prajñā-pāramitā, manifests the protection and support of the world. Thus, Subhuti, the Tathāgata reverently serves and honors this Dharma; even until attaining Buddhahood, all comes from the Prajñā-pāramitā. Therefore, the Prajñā-pāramitā is revered by the Tathāgata, because the Tathāgata became a Buddha through this Dharma. This is repaying the kindness received.
Why is this called the Tathāgata’s repayment of kindness? The Tathāgata, from this Mahāyāna Dharma, attained the unsurpassed path of Perfect Enlightenment and became the Unsurpassed Enlightened One. All of you likewise, from this Mahāyāna Dharma, become Ones Without Attachments. Therefore, this is manifested as the repayment of kindness.
Furthermore, Subhuti, the Tathāgata knows that all dharmas are unconditioned, and therefore attains Perfect Enlightenment. Knowing that they are also not unconditioned, He attains Perfect Enlightenment. This is because the Tathāgata, in repaying kindness, manifests the Prajñā-pāramitā. The Tathāgata, the Arhat, the Perfectly Enlightened One, has no desires regarding all dharmas; all come from the Prajñā-pāramitā. Therefore, He manifests the protection and support of the world.
Subhuti said to the Buddha:
All dharmas cannot be known and cannot be seen; why then is it said that the Prajñā-pāramitā gives rise to the Tathāgata’s manifestation of protecting and supporting the world?
The Buddha told Subhuti:
Saying that all dharmas cannot be known and cannot be seen means that all dharmas are empty; therefore, they cannot be known. All dharmas cannot protect or support; therefore, they cannot be seen. All dharmas that cannot be known and cannot be seen all come from the Prajñā-pāramitā. Thus, Subhuti, all dharmas cannot be known and cannot be seen because they arise from the Prajñā-pāramitā. The Tathāgata attains Perfect Enlightenment and manifests the protection and support of the world; therefore, form cannot be seen, and feeling, perception, formations, and consciousness also cannot be seen. This itself is the Prajñā-pāramitā manifesting the protection and support of the world.
Subhuti said:
O World-Honored One among Gods! What does it mean that form cannot be seen?
What does it mean that feeling, perception, formations, and consciousness cannot be seen?
The Buddha taught:
One does not see the causes and conditions by which form gives rise to consciousness, nor does one see the causes and conditions by which feeling, perception, formations, and consciousness give rise to consciousness; therefore, consciousness becomes something that cannot be seen. Just as form, feeling, perception, formations, and consciousness cannot be seen, this world also cannot see its characteristics, nor can it see in what way this world manifests; all of these come from the Prajñā-pāramitā. Why is it said that the Prajñā-pāramitā manifests the protection and support of the world? If one worries about the world, that too is emptiness. If one worries about the world, that too is obscurity (freedom from characteristics). If one worries about the world, that too is stillness. If one worries about the world, that too is purity. This itself is the manifestation of the world.
Chapter 11: IMPOSSIBLE TO CALCULATE
Subhuti said to the Buddha:
The Prajñā-pāramitā is supremely great and ultimately complete, ultimately beyond calculation, ultimately beyond measurement, ultimately unequaled by anything, ultimately without limit.
The Buddha taught:
The great perfection of Prajñāpāramitā is ultimately beyond enumeration, ultimately beyond measure, ultimately incomparable, ultimately without limits. The ultimate peacefulness of Prajñāpāramitā that is beyond enumeration is the Thus Come One’s unlearned wisdom of omniscience; therefore Prajñāpāramitā is ultimately beyond enumeration.
What is the meaning of Prajñāpāramitā being ultimately beyond measure? That which is beyond measure is the Thus Come One’s unlearned wisdom of omniscience, which cannot be discussed or spoken of; therefore Prajñāpāramitā is ultimately beyond measure.
What is the meaning of Prajñāpāramitā being ultimately peaceful and incomparable? No one can surpass the Thus Come One; therefore Prajñāpāramitā is ultimately incomparable.
What is the meaning of Prajñāpāramitā being ultimately without limits? The Thus Come One’s unlearned wisdom of omniscience has no limits; therefore Prajñāpāramitā is ultimately without limits.
Subhūti said to the Buddha:
Why is the Thus Come One’s wisdom of omniscience beyond enumeration, beyond measure, and without limits?
The Buddha said:
Form, sensation, perception, formations, and consciousness cannot be enumerated. All phenomena also cannot be enumerated. All phenomena are completely nonexistent in reality; within them there is nothing that can be enumerated.
Form, sensation, perception, formations, and consciousness cannot be measured. All phenomena also cannot be measured.
Form, sensation, perception, formations, and consciousness have no limits. All phenomena also have no limits. The limitlessness of form, sensation, perception, formations, and consciousness is completely nonexistent in reality. The limits of all phenomena are completely nonexistent in reality. Why? Because form, sensation, perception, formations, and consciousness have no limits. Phenomena have no limits. The limits of form, sensation, perception, formations, and consciousness are completely unreal; there is no place where they end. The limits of phenomena are completely unreal; there is no place where they end. Why? Because form, sensation, perception, formations, consciousness, and all phenomena are completely nonexistent in reality. When there is no place where limits come to an end, what then?
The Buddha said:
Can empty space be counted as having an end?
Subhūti replied:
Empty space cannot possibly be counted as having an end.
The Buddha said:
Phenomena cannot be enumerated, cannot be spoken of, and have no limits. Therefore, the Dharma of the Thus Come One also cannot be enumerated, cannot be spoken of, and has no limits. The Thus Come One gives rise to the aspiration to learn that which cannot be enumerated, cannot be spoken of, and has no limits; originally there is no mind and no thought, just like empty space, which has no mind and no thought. Having mind and thought, according to them, birth and death have no limits. The Dharma of the Thus Come One is like empty space and has no limits. That Dharma is like empty space and cannot be enumerated; therefore it is said to be beyond enumeration, beyond speech, and without limits.
When the Buddha taught this sutra, five hundred monks, thirty nuns all attained Arhatship; sixty male lay disciples and thirty female lay disciples all attained the path of Stream-entry; thirty Bodhisattvas attained the joy of the Dharma of non-arising (the patience with the non-arising of phenomena) and would receive predictions of Buddhahood in this Fortunate Kalpa.
Subhūti said to the Buddha:
Prajñāpāramitā is profound, subtle, greatly supreme, ultimately peaceful!
The Buddha said:
Prajñāpāramitā is profound, subtle, greatly supreme, ultimately peaceful! The wisdom of omniscience, the paths of Stream-enterer, Once-returner, Non-returner, Arhat, and Pratyekabuddha all arise from this sutra. It is like a king who has received the consecration ceremony and is currently reigning: all ministers, the country, and the people belong to the king, and there is nothing further for him to worry about. Likewise, all dharmas such as Arhat, Pratyekabuddha, and Buddha arise from Prajñāpāramitā; they are all established from this sutra.
The Buddha continued:
Form, sensation, perception, formations, and consciousness are not grasped and do not enter. The fruits of Stream-entry, Once-returning, Non-returning, Arhatship, Pratyekabuddhahood, and the wisdom of omniscience are not grasped and do not enter.
Subhūti asked the Buddha:
What does it mean that the wisdom of omniscience is not grasped? What does it mean that the wisdom of omniscience does not enter?
The Buddha said:
What do you think, Subhūti? Do you see any Arhat-dharma that can enter?
Subhūti replied:
O World-Honored One among the Devas! I do not see such a dharma that can enter.
The Buddha said:
Well said, Subhūti! I also do not see any Thus Come One Dharma that can enter. Just as I, the Thus Come One, have no entering, so the wisdom of omniscience also has no entering.
All the sons of gods of the Desire Realm and Form Realm said to the Buddha:
O World-Honored One among the Devas! Prajñāpāramitā is profound and subtle, extremely difficult to understand. Those who cultivated merit from the time of past Buddhas, at that time, had already heard the profound and subtle Prajñāpāramitā and believed in it. Suppose all beings in the three-thousand-great-thousand world-system believed this Dharma. After believing it, they practiced for one kalpa; even if they only contemplated Prajñāpāramitā for one single day, the merit of this person would be immeasurably greater than that of the other person.
The Buddha said to the sons of gods of the Desire Realm and Form Realm:
Suppose there is someone who hears the profound and subtle Prajñāpāramitā and thereby attains Nirvāṇa. The merit of the person who believes and practices for one kalpa cannot compare with the merit of that person.
All the sons of gods of the Desire Realm and Form Realm approached, paid homage at the Buddha’s feet, circumambulated him three times, then withdrew. After walking a great distance away, they suddenly concealed their bodies and returned to their heavenly palaces, praising the Buddha for teaching about merit.
Subhūti said to the Buddha:
If there is a Bodhisattva who believes in the profound and subtle Prajñāpāramitā, from where was this person born to come here?
The Buddha said:
A person with such faith, whose mind has not the slightest doubt, who delights in hearing this Dharma without becoming weary, and whose heart does not wish to separate from the Dharma teacher who expounds this sutra, is like a newborn calf whose heart never wishes to leave its mother. This Bodhisattva is born here from among humans; they are all people who in previous lives studied this Dharma. Now they have come here again to study profound and subtle Prajñāpāramitā, therefore they believe in and delight in it and do not wish to separate from it.
Subhūti said to the Buddha:
If there is a Bodhisattva who wishes to quickly complete merit and therefore comes from another Buddha-land to make offerings to the Buddha, is there such a person who comes here from that direction?
The Buddha said:
Yes. That Bodhisattva comes from another Buddha-land to make offerings to the Buddha, and from that place is born here. Through that merit, they quickly attain profound and subtle Prajñāpāramitā.
If there is a Bodhisattva who is born here from the Heaven of Tuṣita, or who previously heard Bodhisattva Maitreya explain the wisdom in this profound sutra, now being born here through that merit they quickly attain profound and subtle Prajñāpāramitā.
If there is a Bodhisattva who in a previous life encountered a Buddha and heard the profound and subtle Prajñāpāramitā but did not ask about the wisdom contained in that Dharma, then being born here they hear the profound and subtle Prajñāpāramitā again, continue to doubt, do not believe or delight in it, and do not ask about the wisdom contained in that Dharma. Why? Because in a previous life they had doubts.
If there is a Bodhisattva who in a previous life heard the profound and subtle Prajñāpāramitā and asked about the wisdom contained in that Dharma for one day, two days, three days, up to seven days, then through that merit today they quickly attain Prajñāpāramitā, always delight in hearing and asking about it, and then believe and accept it.
If there is a Bodhisattva who sometimes wishes to hear it, but whose mind is always confused and constantly wavering, like a balance scale moving up and down, this is a person who is newly learning and has not yet developed wisdom. Therefore their faith is weak, they do not wish to attain Prajñāpāramitā, become weary, do not wish to study it, and then leave. Such a person cannot accomplish the Buddha path and falls into the paths of Arhat and Pratyekabuddha.
Chapter 12: SIMILES
The Buddha said:
For example, if one is traveling in the great ocean and the boat suddenly breaks apart, then one knows that the people in the boat will fall into the sea, drown, and be unable to cross the ocean. But if that boat contains planks and a mast, and a person with strength is able to seize those objects, ride upon them, and follow the current of the water until reaching the shore, then one should know that person certainly will not drown in the water. This is because they were able to obtain and rely on the planks or the mast.
If a Bodhisattva has faith and joy, has a determined practice, and has diligence, wishing to attain the unsurpassed, perfectly complete enlightenment, but does not hear the profound Prajñāpāramitā and does not learn skillful means, then that Bodhisattva will fall into the fruits of the Arhat and Pratyekabuddha stages. If a Bodhisattva has faith and joy, has a determined practice, and has diligence, wishing to attain the unsurpassed, perfectly complete enlightenment, and hears the profound Prajñāpāramitā and learns skillful means, then this Bodhisattva will never become lazy or stop halfway, but will transcend the stages of Arhat and Pratyekabuddha and abide directly in the path of unsurpassed, perfectly complete enlightenment.
For example, if someone carries an unbaked clay pot to fetch water, then one knows that the pot will soon fall apart along the way. Why? Because this pot has not yet been completed. If a Bodhisattva has faith and joy, has a determined practice, and has diligence, wishing to attain the unsurpassed, perfectly complete enlightenment, but does not hear the profound Prajñāpāramitā and does not learn skillful means, then that Bodhisattva cannot attain the wisdom of omniscience. Along the way, they will become discouraged and fall into the fruits of the Arhat and Pratyekabuddha stages.
For example, if someone carries a completed pot to fetch water, then one knows that they will safely carry the water back. Why? Because the pot has been completed. If a Bodhisattva has faith and joy, has a determined practice, and has diligence, wishing to attain the unsurpassed, perfectly complete enlightenment, and hears the profound Prajñāpāramitā and learns skillful means, then one knows that this Bodhisattva will never feel lazy or stop halfway, but will proceed directly toward the path of unsurpassed, perfectly complete enlightenment.
For example, if one rows an old, damaged boat that has not been repaired into the great ocean, loads it with wealth, and wishes to transport it to some destination, then one knows that this boat cannot reach its destination. It will sink along the way, and the wealth will be lost. If a Bodhisattva has faith and joy, has a determined practice, and has diligence, wishing to attain the unsurpassed, perfectly complete enlightenment, but does not hear the profound Prajñāpāramitā and does not learn skillful means, then that Bodhisattva will become discouraged halfway, lose the precious treasure, and even abandon the great jewel. What is the great jewel? It is the Buddha. This Bodhisattva will halfway fall into the fruits of the Arhat and Pratyekabuddha stages.
For example, if a wise person pulls an old, damaged boat onto shore, repairs it, then launches it into the water, loads wealth onto the boat, and transports it to the desired destination, then one knows that this boat will not break apart along the way and will certainly arrive safely. If a Bodhisattva has faith and joy, has a determined practice, and has diligence, wishing to attain the unsurpassed, perfectly complete enlightenment, and learns the skillful means of the profound Prajñāpāramitā, then one knows that this Bodhisattva will never become lazy in the middle of the journey but will abide in the path of unsurpassed, perfectly complete enlightenment. Why? Because this Bodhisattva wholeheartedly has faith and joy, determined practice, and diligence, and therefore will never again fall into the stages of Arhat and Pratyekabuddha, but will proceed directly toward the gate of Buddhahood.
For example, if there is a person who is one hundred and twenty years old, extremely old, physically weak and unwell, or suffering from cold or fever, lying bedridden, can this person stand up by themselves?
Subhūti replied:
No, they cannot. Why? Because this person is too old and no longer has strength. Even if they recover from illness, they still cannot stand up and walk by themselves.
The Buddha taught:
A Bodhisattva who has faith and joy, has a determined practice, and has diligence, wishing to attain the unsurpassed, perfectly complete enlightenment, but who does not learn the skillful means of the Prajñāpāramitā, cannot reach the Buddha path. They will stop halfway and fall into the fruits of the Arhat and Pratyekabuddha stages. Why? Because this person has not learned the skillful means of the profound Prajñāpāramitā.
The Buddha continued:
But if that person recovers from cold and wind illnesses, their body becomes healthy again, and they wish to stand up and walk, with two strong and healthy people, one supporting each armpit or holding their hands and slowly leading them along, saying to the sick person: “Be at ease, do not be afraid. We will take you to the place you wish to go; we will not abandon you halfway.” In this way, can the sick person reach the place they wish to go?
Subhūti replied:
That person can reach the destination.
The Buddha taught:
A Bodhisattva who has faith and joy, has a determined practice, and has diligence, wishing to attain the unsurpassed, perfectly complete enlightenment, who hears the profound Prajñāpāramitā and learns skillful means, will never become lazy halfway, but can reach the ultimate goal of attaining the unsurpassed, perfectly complete enlightenment.
Chapter 13: DISTINGUISHING
Subhūti addressed the Buddha:
How should newly initiated Bodhisattvas learn the Prajñāpāramitā? The Buddha taught:
Newly initiated Bodhisattvas must draw near to Good Spiritual Friends, respect and cherish Good Spiritual Friends, and with wholesome intention follow the teachings of the Prajñāpāramitā. What does it mean to follow the teachings of the Prajñāpāramitā? It means that when practicing Giving, a Bodhisattva must dedicate it toward Anuttara-samyak-sambodhi, and must not cling to form, feeling, perception, formations, or consciousness. Why? Because the wisdom of Omniscience in the profound Prajñāpāramitā has no attachment. If practicing Morality, Patience, Diligence, Meditation, or Wisdom, one must dedicate them toward Anuttara-samyak-sambodhi, and must not cling to form, feeling, perception, formations, or consciousness. Why? Because the wisdom of Omniscience has no attachment, and one must not desire the paths of the Arhat or the Pratyekabuddha. This is how newly initiated Bodhisattvas should learn the Prajñāpāramitā.
Subhūti said:
A Bodhisattva endures suffering because he wishes to attain the fruit of Anuttara-samyak-sambodhi.
The Buddha taught:
A Bodhisattva peacefully endures suffering because he protects the world, because he is the refuge of the world, because he is the shelter of the world, because he liberates the world, because he is the raft of the world, and because he is the path of the world.
What does it mean that a Bodhisattva is the protector of the world? Beings in the world who suffer birth and death are all rescued, taught, and liberated by the Bodhisattva. This is the protector of the world.
What does it mean to be the refuge of the world? Birth, aging, sickness, and death are all liberated. This is the refuge of the world.
What does it mean to be the shelter of the world? When a Bodhisattva attains Anuttara-samyak-sambodhi and is called the Tathāgata, at that time he teaches the Dharma to the world without attachment. This is the shelter of the world. What does “without attachment” mean? Form has no clinging, no bondage; that form does not arise from anywhere and does not cease into anywhere. Feeling, perception, formations, and consciousness are the same. All dharmas likewise have no clinging and no bondage.
What does it mean to be the liberation of the world? When form is not truly form, that is liberation. When feeling, perception, formations, and consciousness are not truly consciousness, that is liberation. Liberation means not clinging to any dharmas.
Subhūti said:
According to the Buddha’s teaching, liberation means that all dharmas attain unsurpassed enlightenment. Why is this so? Is it because there is no attachment?
The Buddha taught:
That is correct. Because there is no attachment, a Bodhisattva endures suffering, contemplates the Dharma without weariness, attains Anuttara-samyak-sambodhi, becomes a Buddha, and therefore teaches the sutras. This is also the liberation of the world.
What does it mean to be the raft of the world? It is like a raft in water: the water is divided into two. Form, feeling, perception, formations, consciousness, past, future, and present are cut apart into two. It is the same with all dharmas; they too are cut apart. If all dharmas are cut off, that is ambrosia, that is Nirvāṇa. The Bodhisattva contemplates the Dharma without weariness and attains Anuttara-samyak-sambodhi. This is the raft of the world.
What does it mean to be the path of the world? When a Bodhisattva attains Anuttara-samyak-sambodhi, he teaches that form, feeling, perception, formations, and consciousness are empty. He teaches that all dharmas are empty; those dharmas neither come from anywhere nor go anywhere. All dharmas are empty, all dharmas have no concepts, all dharmas have no place, all dharmas have no consciousness, all dharmas do not arise from anywhere. All dharmas are empty, all dharmas are like dreams, all dharmas are like unity, all dharmas are like illusions, all dharmas have no boundaries, all dharmas are not truly existent; all are equal and without difference.
Subhūti said to the Buddha:
Who is able to understand this profound Prajñāpāramitā?
The Buddha taught:
The Bodhisattva who has sought this Dharma for a long time is also one who has created merits from the time of past Buddhas until now. Only such people can understand this profound Prajñāpāramitā.
Subhūti asked:
What does it mean to have sought this Dharma for a long time?
The Buddha taught:
When one has abandoned form, feeling, perception, formations, and consciousness, and these no longer exist, then one understands this profound Prajñāpāramitā.
Subhūti asked:
Is this Bodhisattva the path of the world?
The Buddha taught:
This Bodhisattva attains unsurpassed enlightenment and becomes a guiding teacher for countless, immeasurable beings.
Subhūti said:
The Bodhisattva who endures suffering wears the armor of great merit. Therefore, wearing the armor of great merit is without bondage; form, feeling, perception, formations, and consciousness are without bondage; one does not abide in the states of Arhat or Pratyekabuddha, nor cling to the wisdom of Omniscience. Because all dharmas are without bondage, one wears the armor of great merit.
Subhūti said:
A Bodhisattva seeking the profound Prajñāpāramitā should not seek it within the three realms.
The Buddha asked:
Why should a Bodhisattva seeking the profound Prajñāpāramitā not seek it within the three realms?
Subhūti said:
The profound Prajñāpāramitā has neither someone who grasps it nor no one who grasps it. From within the Prajñāpāramitā, because no dharma is produced, grasping the Prajñāpāramitā is grasping emptiness; grasping the Perfections is grasping all dharmas; grasping the Perfections is grasping non-possession; grasping the Prajñāpāramitā is grasping non-attachment.
The Buddha taught:
Within the Prajñāpāramitā, one should know that the irreversible Bodhisattva, regarding the profound Prajñāpāramitā, has no attachment, never follows the words of others, and his mind has no fear and no laziness. This Bodhisattva previously asked about the wisdom in this profound sutra during the time of past Buddhas. Today, upon hearing the profound Prajñāpāramitā, his mind continues without fear and without laziness.
Subhūti said to the Buddha:
If a Bodhisattva hears the profound Prajñāpāramitā and his mind has no fear and no laziness, why does he need to contemplate the Prajñāpāramitā?
The Buddha taught:
A mind directed toward the wisdom of Omniscience is contemplating the Prajñāpāramitā.
Subhūti asked:
What is a mind directed toward the wisdom of Omniscience?
The Buddha taught:
A mind directed toward emptiness is contemplating the wisdom of Omniscience. Contemplating the wisdom of Omniscience means not contemplating the immeasurable wisdom of Omniscience, just as immeasurable form is not form, and immeasurable feeling, perception, formations, and consciousness are not consciousness. It neither enters nor leaves, neither attains nor knows, neither has knowing nor lacks knowing, neither arises nor ceases, neither has a creator, neither comes from anywhere nor goes anywhere, neither has something seen nor something existing somewhere.
Thus, emptiness cannot be measured; the wisdom of Omniscience cannot be measured. There is no person who becomes a Buddha, no person who attains Buddhahood, no person who attains Buddhahood through form, feeling, perception, formations, or consciousness, and no person who attains Buddhahood through the Perfection of Giving, the Perfection of Morality, the Perfection of Patience, the Perfection of Diligence, the Perfection of Meditation, or the Perfection of Wisdom.
The devas of the Desire Realm and Form Realm said to the Buddha:
The profound Prajñāpāramitā is difficult to understand, difficult to clarify, and difficult to know.
The Buddha told the devas:
The Prajñāpāramitā is extremely profound, difficult to understand, difficult to clarify, and difficult to know. The Tathāgata peacefully realizes this extremely profound sutra; therefore, know that unsurpassed perfect enlightenment has no creation, and unsurpassed perfect enlightenment itself is also without unsurpassed perfect enlightenment. This sutra is like the vast depths of space, with no sutra comparable to it, just as all dharmas neither come from anywhere nor go anywhere.
The devas of the Desire Realm and Form Realm all said to the Buddha:
It is rare for people in the world to believe this profound sutra! People in the world are attached to desires; out of compassion for them, the Buddha teaches this profound sutra.
The Buddha taught:
That is correct! O devas, it is rare for people in the world to believe this profound sutra! They are attached to desires, and out of compassion for people in the world, the Buddha teaches this profound sutra.
Chapter 14: ORIGINALLY EMPTY
Subhūti said to the Buddha:
Phenomena follow their sequence without attachment. Phenomena have no characteristics, like empty space. This sutra does not arise from anywhere. Seeking phenomena, there is no attainment.
The gods of the Desire Realm and the Form Realm addressed the Buddha:
The disciple Subhuti expounds the Dharma in this way according to the teachings of the Tathagata, speaking only of the wisdom of emptiness.
The Buddha said:
That is correct, O gods! This is according to the teachings of the Tathagata.
The gods asked the Buddha:
What does it mean to follow the teachings of the Tathagata? When it is said that phenomena do not arise from anywhere, is this following the teachings of the Tathagata?
The Buddha said:
That is correct, O gods! Phenomena that do not arise from anywhere are according to the teachings of the Tathagata. Following the teachings of the Tathagata means precisely emptiness. Phenomena are originally empty; they neither come from anywhere nor go anywhere. Since the Tathagata is originally empty, phenomena are also originally empty. Since phenomena are originally empty, the Tathagata is also originally empty; there is no different original emptiness. O Subhuti! Thus, abiding in original emptiness is precisely the Tathagata’s original emptiness. Therefore, O Subhuti! Abiding in the Tathagata’s original emptiness is abiding according to the teachings of the Tathagata.
The Tathagata’s original emptiness has no difference; it is original emptiness without difference. Phenomena themselves are without difference, and they are not different from the Tathagata’s original emptiness. Because there is no obstruction, phenomena are originally without obstruction. Since the Tathagata is originally empty, phenomena are originally unobstructed. One original emptiness is the same; there is no different original emptiness. There is no creator; all are originally empty, and there is also no original emptiness. Thus, the Tathagata’s original emptiness is neither destroyed nor decayed, and phenomena do not truly exist. O Subhuti, according to the teachings of phenomena: the Tathagata is originally empty, and phenomena are originally empty in the same way, without difference, within the true Dharma of original emptiness.
O Subhuti! According to the teachings of the Tathagata, the Tathagata’s original emptiness has no past, future, or present. Phenomena are originally without past, future, or present.
O Subhuti! According to the teachings of the Tathagata, the Tathagata is originally empty; the past Tathagata is originally empty, the future Tathagata is originally empty, and the present Tathagata is originally empty in the same way, without difference. This sameness without difference is true original emptiness. A bodhisattva who attains this true original emptiness is called a Tathagata.
At that time, the earth shook in six ways, and the Tathagata continued expounding original emptiness:
O Subhuti! According to the teachings of the Tathagata, one does not grasp form, feeling, perception, formations, or consciousness; one does not grasp the stages of Stream-enterer, Once-returner, Non-returner, Arhat, or Pratyekabuddha. O Subhuti! This is according to the teachings of the Tathagata.
Shariputra said:
Revered One, the Heavenly One among gods, this original emptiness is extremely profound.
The Buddha said:
This original emptiness is extremely profound, extremely profound!
When the Buddha taught this Dharma of original emptiness, two hundred monks attained the path of Arhatship, five hundred nuns attained the path of Stream-entry, and five hundred heavenly beings attained the joy of the Dharma of non-arising (the patience with the non-arising of phenomena). Among them, sixty newly practicing bodhisattvas attained the path of Arhatship.
The Buddha said:
These sixty bodhisattvas in past times had already made offerings to five hundred Buddhas. They practiced giving with attachment, upheld precepts with attachment, practiced patience with attachment to characteristics, practiced diligence with attachment to characteristics; their meditation did not understand emptiness, did not depart from emptiness, and they did not attain the skillful means of the Prajnaparamita. Therefore, today they all attain the fruit of Arhatship. A bodhisattva who practices the bodhisattva path attains emptiness, attains signlessness, and attains wishlessness; but if that bodhisattva does not attain the skillful means of the Prajnaparamita, then midway they attain the fruit of Arhatship and will not return again to the bodhisattva path.
It is like a great bird whose body is eight thousand miles or twenty thousand miles long, but it has no wings. If it throws itself down from the Heaven of the Thirty-Three (Trayastrimsha) and falls toward Jambudvipa, before reaching the ground it suddenly regrets it and wishes to turn back midway and return to the Heaven of the Thirty-Three. Would that be possible?
Shariputra said:
It would not be possible to turn back upward!
The Buddha said:
This bird falls toward Jambudvipa, and if it wished for its body not to suffer pain, would it be possible to make it not suffer pain?
Shariputra said:
It would not be possible! When this bird falls to the ground, its body cannot avoid pain, fainting, or even death. Why? Because its body is enormous and it has no wings.
The Buddha said:
Suppose that such a bodhisattva, for as many eons as there are grains of sand in the Ganges, practices giving with attachment, upholds precepts with attachment, practices patience with attachment to characteristics, practices diligence with attachment to characteristics, and practices meditation without entering emptiness, without attaining the skillful means of the Prajnaparamita. If they give rise to the thought of seeking Buddhahood, all of them wish to become Buddhas, but midway attain the fruit of Arhatship or Pratyekabuddhahood. Such a bodhisattva, while with past, future, and present Buddhas upholding precepts, practicing diligence, samadhi, and wisdom, hears of the Buddha’s omniscient wisdom and thinks with attachment to characteristics in seeking it. That is not truly upholding the Tathagata’s precepts, diligence, samadhi, and wisdom; they do not understand omniscient wisdom, but merely imagine it from hearing words. If they then wish to attain unsurpassed complete perfect enlightenment from this, it cannot be accomplished, and they will midway attain the fruit of Arhatship or Pratyekabuddhahood. Why? Because they do not attain the skillful means of the Prajnaparamita.
Shariputra said:
According to the Buddha’s teaching, it is because, in their thoughts, the wisdom of the bodhisattvas is separated from the skillful means of the Prajnaparamita that they attain the path of Arhatship or Pratyekabuddhahood. If there are bodhisattvas who truly and seriously wish to attain unsurpassed complete perfect enlightenment, they must learn the skillful means of the Prajnaparamita.
The gods of the Desire Realm and the Form Realm addressed the Buddha:
The Prajnaparamita is difficult to understand, difficult to clarify, and difficult to know; therefore, seeking unsurpassed complete perfect enlightenment is difficult to attain.
Subhuti said to the Buddha:
The Prajnaparamita is extremely profound, difficult to understand, difficult to clarify, and difficult to know. As I think, if one uses the wisdom within the Dharma of the Prajnaparamita to seek unsurpassed complete perfect enlightenment, it is easy to attain. Why? Because if there is nothing to possess, how could one attain unsurpassed complete perfect enlightenment? Since all phenomena are empty, seeking Dharma is also completely nonexistent; thus one will accomplish unsurpassed perfect enlightenment. Since seeking Dharma is without attainment, there is no person who becomes unsurpassed perfectly enlightened, nor is there anyone who attains unsurpassed perfect enlightenment. If one hears that all phenomena are empty, then seeking unsurpassed complete perfect enlightenment is easy to attain.
Shariputra said to Subhuti:
According to what Venerable Subhuti has said, unsurpassed complete perfect enlightenment is difficult to attain. Why? Because of emptiness, one does not think, “I will become unsurpassed complete perfect enlightenment.” This Dharma of emptiness makes it easy to attain. Why? Because bodhisattvas as numerous as the grains of sand in the Ganges all attain it.
Subhuti asked:
What do you think, Venerable Shariputra? Is it attained through form?
No!
Is it attained apart from form?
No!
Is it attained through feeling, perception, formations, and consciousness?
No!
Is form itself originally without attainment?
No!
Apart from the original emptiness of form, is there any Dharma that can be attained?
No!
Are feeling, perception, formations, and consciousness originally without attainment?
No!
Apart from the original emptiness of feeling, perception, formations, and consciousness, is there any Dharma that can be attained?
No!
Can this original emptiness cause one to attain? No!
Apart from original emptiness, is there any dharma that can cause attainment?
No!
Suppose that dharma does not truly exist; then what dharma could cause attainment? Śāriputra said:
According to the teaching of the Venerable Subhūti, there is no bodhisattva who is the one who attains. The Buddha said that there are three virtuous persons: those who seek Arhatship, Pratyekabuddhahood, and Buddhahood. These three types of persons cannot be counted as three, because as the Venerable Subhūti said, there is only one path.
Pūrṇa Maitrāyaṇīputra (Fuller, the Son of Maitrāyaṇī) said to Śāriputra:
The Venerable One speaks of one path; this matter should be asked about again! Śāriputra said to Subhūti:
The Venerable Subhūti speaks of one path, and therefore I ask you. Subhūti said:
How is it? Within original emptiness, do you see the three paths? Śāriputra said:
I do not see them! Why? Because within original emptiness, these three things do not truly exist.
Subhūti said:
In original emptiness, can one thing be attained?
No!
How is it? Can one attain one path within original emptiness?
No!
Suppose that this matter truly does not exist; therefore it is said that the paths of Arhat, Pratyekabuddha, and Buddha are originally empty and without difference. If a bodhisattva hears the teaching of original emptiness and does not become discouraged in mind, that bodhisattva will attain Buddhahood.
The Buddha said:
Just as Subhūti has said, it is all due to the Buddha’s majestic spiritual power that he is able to speak in this way. If a bodhisattva hears the teaching that all dharmas are originally empty, equal, and without difference, and does not become discouraged in mind, then that bodhisattva will attain Buddhahood.
Śāriputra asked:
How does a bodhisattva accomplish Anuttara-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment)? Subhūti said to the Buddha:
What things must a bodhisattva accomplish? The Buddha taught:
A bodhisattva must treat all people equally, must have a kind heart, must not have thoughts of causing harm, should always have compassion, must not speak words of anger, and must always maintain goodness and an upright mind.