THE PHOENIX RADIANCE PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 11
Chapter 48: NON-HARMONIZATION
The Buddha said to Venerable Subhūti:
There are people who enjoy hearing and upholding the Prajñāpāramitā, but because the Dharma teacher’s body is fatigued and unable to speak, one should know that this is the work of Māra. Or the Dharma teacher’s body is healthy and wishes to expound the Dharma, but those who listen to the Dharma are constrained by other circumstances, each side becoming distracted on their own; one should know that this is the work of Māra.
Subhūti! Those who listen to the sutra wish to transcribe the Prajñāpāramitā, but the Dharma teacher wishes to go elsewhere; this is caused by the work of Māra. The Dharma teacher wishes to receive offerings of bedding, seats, food, drink, medicine, and clothing, but the person receiving the sutra has few desires, knows contentment, has a tranquil mind, and does not know how to make offerings. The two sides do not harmonize; this is the work of Māra.
Subhūti! The Dharma teacher has few desires, knows contentment, maintains precepts without greed, is constantly diligent in mind, and delights in meditation, but the person upholding the sutra does not know contentment and seeks offerings with greed. Therefore, the two sides do not harmonize; this is caused by the work of Māra.
Subhūti! The Dharma teacher delights in dwelling in a quiet, secluded place and cultivates the twelve ascetic practices, but the person upholding the sutra cannot sit still and cannot practice the twelve ascetic practices. Or the person upholding the sutra can dwell alone in a quiet place and practice the twelve ascetic practices, but the Dharma teacher never has such a thought. The two do not harmonize, and therefore cannot transcribe and study it; this is caused by the work of Māra.
Subhūti! The person upholding the sutra is diligent, has faith, follows the precepts according to the Dharma, and is in harmony with the Prajñāpāramitā, but the Dharma teacher has many desires and cannot maintain the precepts. Or the Dharma teacher is diligent, has faith, delights in practicing the discipline, preserves the prohibitive precepts, and practices the Prajñāpāramitā, but the person upholding the sutra frequently destroys the precepts. Thus the two do not harmonize; this is caused by the work of Māra.
Subhūti! The Dharma teacher has no seeking, delights in giving and in making vast vows, but the person receiving the sutra has many desires, greedily clings, and has narrow aspirations. Therefore, the two do not harmonize. Or the person receiving the sutra has no greed or desire, delights in giving, does not cling, and has unobstructed vows, but the Dharma teacher continually seeks and has a narrow mind. Thus the two do not harmonize; this is caused by the work of Māra.
Subhūti! The person receiving the sutra wishes to offer all necessary things to the Dharma teacher, but the Dharma teacher refuses to accept them, and therefore they are unable to study and uphold the Prajñāpāramitā. Or the Dharma teacher hopes to receive offerings of necessary clothing, but the person receiving the sutra is honest, maintains restraint, and does not emphasize material gain; therefore they do not harmonize. This is caused by the work of Māra.
Subhūti! The Dharma teacher understands the scriptures, possesses powerful wisdom and eloquence, but the person upholding the sutra has dull faculties, is slow, and cannot understand the meaning. Or the person receiving the sutra is intelligent, penetrates deeply, possesses wisdom and eloquence, and understands profound meanings, but the Dharma teacher is dull and cannot comprehend the meaning of the sutra. Thus the two do not harmonize; this is the work of Māra.
Subhūti! The Dharma teacher thoroughly understands the twelve divisions of the scriptures, explains them in proper sequence, and has no mistakes. But the person upholding the sutra does not know the sequence and has not understood what accords and what does not accord. Or the person receiving the sutra thoroughly understands and explains the twelve divisions of the scriptures in proper sequence, knowing what accords and what does not accord, but the Dharma teacher does not understand them. Their minds and aspirations do not harmonize; one should know this is caused by the work of Māra.
Subhūti! The Dharma teacher is complete in the six pāramitās, but the person receiving the sutra is not complete in them. Or the person receiving the sutra is complete in the six pāramitās, but the Dharma teacher is not complete in them. Thus the two do not harmonize; this is caused by the work of Māra.
Subhūti! The Dharma teacher is complete in the six pāramitās, including skillful means, but the person receiving the sutra does not possess the six pāramitās and also lacks skillful means. The two do not harmonize; this is caused by the work of Māra.
Subhūti! The Dharma teacher has attained the dhāraṇī teachings, but the person upholding the sutra has not attained them. Or the person receiving the sutra has attained the dhāraṇī teachings, but the Dharma teacher has not attained them. The two do not harmonize; this is caused by Māra.
Subhūti! The person receiving the sutra wishes to transcribe the Prajñāpāramitā and make it into a sutra volume, but the Dharma teacher does not agree. The Dharma teacher enjoys copying the sutra, while the person receiving the sutra does not wish to copy it. The two do not harmonize; this is caused by the work of Māra.
Subhūti! The Dharma teacher is bound by the wrong views arising from the five aggregates, but the person receiving the sutra sees this covering and therefore their minds do not harmonize. Or the person receiving the sutra is deluded by the five aggregates, while the Dharma teacher has already completely extinguished the coverings of the aggregates. The two do not harmonize; this is the work of Māra.
Subhūti! When writing the Prajñāpāramitā, someone comes and speaks of the severe suffering and difficulties of the three evil destinies. That person says: “I can cause people to leave such suffering and hardship; why do they need to apply their minds to studying the Prajñāpāramitā?” This is caused by the work of Māra.
Subhūti! If, when wishing to write the Prajñāpāramitā, someone comes and praises the pleasures of the desire realm, the enjoyment of the five desires, freedom in food, clothing, and natural music; in the form realm, one takes meditation as joy and nourishment; in the formless realm, one takes tranquility as joy and nourishment. From the fourth dhyāna heaven up to the heaven of neither perception nor non-perception and the heaven of neither thought nor non-thought wisdom, although the three realms have pleasures, all are governed by suffering, emptiness, non-self, and impermanence. All are exhausted and do not last. It is better to receive the Dharma of the Arhat or Pratyekabuddha than to delight in the three realms and undergo birth and death. This is caused by the work of Māra.
The Dharma teacher wishes to stay alone in a secluded and peaceful place, but the person receiving the sutra likes noisy places with many people. Or the Dharma teacher likes crowded places, but the person receiving the sutra prefers solitude and tranquility. The two do not harmonize; one should know this is caused by the work of Māra.
The Dharma teacher likes to raise many disciples, while the person receiving the sutra only likes solitude. Or the person receiving the sutra likes many people, while the Dharma teacher likes tranquility. The two do not harmonize; this is caused by the work of Māra.
The Dharma teacher respects himself and wishes to be honored, while the person receiving the sutra has an arrogant mind and does not show respect. Or the Dharma teacher does not like living in a state of filial respect and reverence, while the person receiving the sutra likes practicing reverence. Thus they also do not harmonize; this is the work of Māra.
When the Dharma teacher writes the Prajñāpāramitā, his mind remembers and upholds it, but the person receiving the sutra never directs his thoughts toward it; therefore they do not harmonize. This is the work of Māra. When the person receiving the sutra writes the Prajñāpāramitā, he gives rise to the thought of altering the Prajñāpāramitā in order to obtain wealth and benefit; this is caused by the work of Māra.
The Dharma teacher wishes to go to places where there is danger to life and scarce food, but the person receiving the sutra does not like to follow. They also do not harmonize; this is caused by the work of Māra.
The Dharma teacher wishes to go to prosperous places where food is abundant, and the person receiving the sutra likes to follow. On the way, the Dharma teacher stops him and says: “You follow me only because you desire offerings. I already know that I will not allow you to come with me.” The person receiving the sutra sees this manifestation and gradually withdraws; this is caused by Māra.
Or the Dharma teacher says to those receiving the sutra: “I wish to go to a desolate place where there are bandits, hunters, tigers, wolves, snakes, centipedes, poisonous insects; are you willing to follow me to that place of suffering and hardship?” When the person receiving the sutra hears this, he becomes fearful and unhappy, thinking: “Because he does not want me to follow, he speaks of strange things to obstruct me so that I cannot study and become one who receives the sutra.” One should know this is caused by the work of Māra.
The Dharma teacher often goes to places where teachings are given and discussions are held, and the person receiving the sutra wishes to go there. Along the way, the Dharma teacher says to the person receiving the sutra: “For now, I have something to do elsewhere; you should return.” The person receiving the sutra becomes sad because he cannot follow and hear and uphold the Prajñāpāramitā. This is caused by the work of Māra.
Furthermore, Māra Pāpīyas has many schemes and wishes to wear the robes of a Śramaṇa in order to destroy, disturb, and prevent people from studying and upholding the Prajñāpāramitā.
Subhūti said to the Buddha:
“World-Honored One! Why does Māra Pāpīyas often wear the robes of a Śramaṇa to destroy and disturb, not wishing anyone to study the Prajñāpāramitā?”
The Buddha said to Subhūti:
“Māra Pāpīyas wears the robes of a Śramaṇa and wishes to destroy and sow division among those who study the Prajñāpāramitā. He says to that person: ‘Examine and contemplate my teachings; surely the scripture you follow is not the Prajñāpāramitā.’ Subhūti, those who have not yet received prediction hear this and immediately become doubtful, so they do not uphold the Prajñāpāramitā. This is caused by the work of Māra.
Subhūti! Māra Pāpīyas again falsely takes the appearance of a bhikṣu and says to those studying the Prajñāpāramitā: ‘Good sons and good daughters, those who study, uphold, read, and recite the Prajñāpāramitā will be liberated and attain Stream-enterer, Arhat, or Pratyekabuddha fruits. Accomplishing this is extremely difficult. Do not study, uphold, or transcribe the Prajñāpāramitā anymore.’ This is the work of Māra.
Subhūti! When this profound Prajñāpāramitā is taught, the arising of Māra’s activities is often encountered, causing interruption. Therefore, one should clearly understand these works of Māra.”
Subhūti said to the Buddha:
“World-Honored One! How can a Bodhisattva know when Māra’s activities arise and abandon them?”
The Buddha said to Subhūti:
“Just as with the six pāramitās, one who understands should support others in avoiding those works of Māra. A Bodhisattva should always stay away from Arhats, Pratyekabuddhas, and those practices taught in such scriptures.
Furthermore, Subhūti! Māra Pāpīyas appears in places where Bodhisattvas teach inner emptiness, outer emptiness, emptiness of existence and non-existence, the thirty-seven factors of enlightenment, and up to the three gates of liberation. He says these are only attainments of Arhats. This is the work of Māra.
Māra Pāpīyas again transforms into a Tathāgata with a golden body whose light shines everywhere and comes before Bodhisattvas, causing Bodhisattvas to give rise to deluded thoughts. When deluded thoughts arise, their wisdom of omniscience will decrease. One should know this is the work of Māra.
Subhūti! Māra Pāpīyas again falsely transforms into a Buddha accompanied by a retinue of bhikṣus and comes to good sons and good daughters, causing them to think: ‘In the future I too will attain such a body and teach the Dharma among disciples just as he does today.’ When deluded thoughts arise, the wisdom of omniscience will decrease.
Māra Pāpīyas again transforms into countless hundreds of thousands of Bodhisattvas practicing the six pāramitās and appears before good sons and good daughters, causing them to see and develop deluded thoughts. Whoever develops such thoughts will have the wisdom of omniscience diminished. This is the work of Māra.
Why? Subhūti! Because within the Prajñāpāramitā there are no five aggregates, and even the fruits of the path do not truly exist. Since the five aggregates do not exist, the fruits of the path do not exist; there is no Buddha Dharma and no assembly of disciples, because all phenomena have been exhausted and do not truly exist.
Subhūti! When good sons and good daughters transcribe or read and recite the Prajñāpāramitā, many difficulties arise. For example, when the house of a great wealthy elder in Jambudvīpa contains much gold, silver, precious jewels, lapis lazuli, and beautiful treasures, it becomes envied by many people. Likewise, good sons and good daughters who uphold and recite the pāramitā will also be envied by many who wish to destroy it.”
Subhūti said to the Buddha:
“World-Honored One! It is indeed so. They encounter many works of Māra and much jealousy, because those people are foolish and have little wisdom, being controlled by Māra and constantly engaging in destroying those who study and uphold the Prajñāpāramitā. They are destroyers of the Buddha Dharma, and their minds throughout their lives do not wish to abide in this wondrous Dharma.”
The Buddha said to Subhūti:
“It is as you have said. Those foolish people are controlled by Māra and constantly engage in destruction. They are foolish people who destroy the True Dharma. Because they are newly learned and have only recently heard it, they cannot penetrate and understand it. They do not create wholesome merit because they are unable to perform much merit, do not associate with good spiritual friends, and have not made offerings to the Tathāgatas, Worthy of Offerings, Perfectly Enlightened Ones of the past.
Subhūti! When one transcribes, upholds, reads, recites, explains, and practices the Prajñāpāramitā without obstruction, when Māra’s activities do not arise and these calamities do not occur, then one is complete in the six pāramitās, and even the wisdom of omniscience is unobstructed. If good sons and good daughters uphold, read, and recite the Prajñāpāramitā, then they are complete in the five pāramitās and the wisdom of omniscience; one should know this is Buddha activity. Or if they are complete in inner and outer emptiness, emptiness of existence and non-existence, the thirty-seven factors of enlightenment, the eighteen unique qualities of a Buddha, the ten powers, and complete the wisdom of omniscience, one should know this too is Buddha activity. The Tathāgatas, Worthy of Offerings, Perfectly Enlightened Ones presently in the ten directions have performed Buddha activity, just as these good sons and good daughters practice the Prajñāpāramitā.
Those who are irreversible and the great Bodhisattvas throughout the ten directions all protect and assist good sons and good daughters who practice the Prajñāpāramitā.”
Chapter 49: GREAT BRIGHTNESS
The Buddha said to Subhūti:
For example, there is a mother who gives birth to children, from one child up to a thousand children. When the mother suffers from a serious illness, all those children worry, seek help, find treatment, and carefully care for her in all conditions of cold and warmth, dryness and dampness, hoping that their mother will recover. Why? Because their full growth and understanding are due to their mother; therefore, throughout their lives they are never unfilial and always repay her kindness.
Likewise, Subhūti, the Thus Come Ones, the Worthy Ones, the Perfectly Enlightened Ones, constantly use the Buddha-eye to care for those who practice the Perfection of Wisdom, because profound Prajñā-pāramitā is the great light of the world. The Thus Come Ones, the Worthy Ones, the Perfectly Enlightened Ones of the ten directions also use the Buddha-eye to care for those who practice the Perfection of Wisdom. Because the profound Perfection of Wisdom gives birth to the Thus Come Ones, the Worthy Ones, the Perfectly Enlightened Ones who attain the wisdom of omniscience, therefore the Thus Come Ones, the Worthy Ones, the Perfectly Enlightened Ones constantly care for those who practice the Perfection of Wisdom.
For the Buddhas, the Paramitas also arise from it; inner and outer emptiness, emptiness of existence and non-existence, and the thirty-seven factors of enlightenment also arise from it. The eighteen unique qualities, the wisdom of omniscience, also arise from it. The paths of Stream-enterer, Once-returner, Non-returner, Arhat, Pratyekabuddha, and Perfect Enlightenment all arise from the Perfection of Wisdom and are realized through it, becoming Unsurpassed Perfect Enlightenment.
Subhūti! If there are virtuous men and women who write down, uphold, and study the Perfection of Wisdom, the Buddhas constantly use the Buddha-eye to care for those who practice the Perfection of Wisdom. The Buddhas constantly support them so that they do not regress until they attain Unsurpassed Perfect Enlightenment without any decrease or loss.
Subhūti said to the Buddha:
As the World-Honored One has taught, the Perfection of Wisdom is the mother of the Bodhisattvas and is the great light of the world. World-Honored One, why is the Perfection of Wisdom the mother of the Bodhisattvas and the great light of the world? Why do the Buddhas arise from the Perfection of Wisdom? Why does it manifest as light for the world?
The Buddha told Subhūti:
Prajñā gives rise to the ten powers of the Buddha, the eighteen unique qualities, and the wisdom of omniscience. Because the Tathāgata has fully manifested these dharmas, the Tathāgatas arise from the Perfection of Wisdom in the world.
Subhūti said to the Buddha:
The Tathāgata teaches about the five aggregates. World-Honored One, why does the profound Perfection of Wisdom manifest the five aggregates?
The Buddha said:
The Perfection of Wisdom does not arise; it manifests the five aggregates as neither destroyed nor eternal, neither cut off nor increased, neither decreased nor taken, neither abandoned, and also not as past, present, or future. Why? Because emptiness, signlessness, and wishlessness do not manifest success or failure, do not manifest conditioned existence, do not manifest unconditioned existence, do not manifest non-birth, do not manifest existence, and do not manifest the true nature of phenomena. Thus, it does not manifest success or failure. Subhūti, this is the Perfection of Wisdom manifesting in the world.
Subhūti! The Perfection of Wisdom also knows all mental activities of sentient beings. The Perfection of Wisdom does not know the place of sentient beings, does not know the place of the five aggregates, the six sense faculties, or even the place of the wisdom of omniscience. Subhūti, this is the Perfection of Wisdom manifesting in the world.
The profound Perfection of Wisdom does not manifest the five aggregates, nor does it manifest even the wisdom of omniscience. Why? Because the profound Perfection of Wisdom does not see the profound Perfection of Wisdom itself; how much less would it see the five aggregates up to the wisdom of omniscience.
Subhūti! What are called sentient beings? Sentient beings in the Desire Realm, Form Realm, and Formless Realm throughout the world and the ten directions—those with confused minds and those with concentrated minds are all known by the Tathāgata, and all their activities are known. Subhūti, why does the Tathāgata know the various activities of sentient beings? Through the Dharma, the Tathāgata knows whether sentient beings have confused minds or concentrated minds.
Subhūti said to the Buddha:
What Dharma does the Tathāgata use to know that sentient beings have confused minds or concentrated minds?
The Buddha told Subhūti:
Even all dharmas cannot be seen, how much less can one know whether sentient beings are confused or concentrated? Through this Dharma, the Tathāgata knows.
Subhūti! The Tathāgata, the Worthy One, the Perfectly Enlightened One, knows whether the minds of sentient beings are confused or concentrated. Why does He know? Because He knows through impermanence, through liberation, through stillness, and through cessation. Therefore, the Tathāgata knows whether there is confusion or concentration.
Furthermore, Subhūti! The Tathāgata also knows in detail whether sentient beings have greed, anger, and ignorance.
Subhūti said to the Buddha:
World-Honored One! How can this be known?
The Buddha told Subhūti:
The Tathāgata knows that the minds of sentient beings have greed, anger, and ignorance. Why? Because mental thoughts and existence cannot be seen; how then could greed, anger, and ignorance be obtained? Therefore, the Tathāgata knows clearly.
Subhūti! The Tathāgata also knows that the minds of sentient beings do not have greed, anger, and ignorance. The Tathāgata knows all this. Why? Because He knows that what can be known is without greed, anger, and ignorance; the mind itself is also not truly a mind. Why? Because the two kinds of mind do not harmonize. Therefore, the Tathāgata knows.
Subhūti! The Tathāgata, through the Perfection of Wisdom, knows the vast minds of sentient beings. Why does He know? Subhūti, the Tathāgata knows the vast minds of sentient beings, the unlimited minds of sentient beings, the minds that do not increase, the minds that do not decrease, the minds that neither come nor go. Why? Because the mind cannot be grasped as advancing or retreating. Therefore, He knows.
Furthermore, Subhūti! The Tathāgata, through the Perfection of Wisdom, knows that sentient beings possess great minds. Because the Tathāgata knows that the minds of sentient beings neither come nor go, neither arise nor cease, neither abide nor transform. Therefore, He knows.
Furthermore, Subhūti! The Tathāgata, through the Perfection of Wisdom, knows that the minds of sentient beings have no limits. Why does He know? Subhūti, the Tathāgata does not see the minds of sentient beings increasing, decreasing, or having a place where they abide. Why? Because the minds of sentient beings have no place of storage or holding; therefore, they cannot be seen. Therefore, He knows.
Furthermore, Subhūti! The Tathāgata, through the Perfection of Wisdom, knows that the minds of sentient beings cannot be seen. Why does He know? Because all mental activities have no form and no possession.
Furthermore, Subhūti! The Tathāgata, through the Perfection of Wisdom, knows that the minds of sentient beings cannot be observed. Why does He know? Because the Tathāgata uses the five kinds of eyes to see the objects of sentient beings’ minds.
Furthermore, Subhūti! The Tathāgata, through the Perfection of Wisdom, knows the bowing, raising, bending, and stretching movements of sentient beings. Why does He know? Because the bending and stretching movements within the minds of sentient beings all arise from the five aggregates, yet they do not know the five aggregates. They only know inhalation and exhalation, with the notion of self and world. They only know this and cannot distinguish other matters. The five aggregates also do not know inhalation and exhalation; they only know the existence of self and world and do not know anything else. The body is life; life is the body. This body is not life, and this life is not the body. Therefore, Subhūti, the Tathāgata, through the Perfection of Wisdom, clearly knows the bowing, raising, bending, and stretching movements of sentient beings.
Subhūti! The Buddha knows the five aggregates. Why does He know? He knows the Suchness of the five aggregates, knows the Suchness of Suchness, knows the Suchness of non-creation, knows the Suchness of signlessness, knows the Suchness of non-advancement, knows the Suchness of non-proliferation, knows the Suchness of non-self, and knows the Suchness of non-dependence. Therefore, Subhūti, the Tathāgata relies on the Suchness of sentient beings to know the Suchness of the bending and stretching of the five aggregates; knows that the Suchness of the five aggregates is the Suchness of all dharmas; the Suchness of all dharmas is the Suchness of the six Paramitas; the Suchness of the six Paramitas is the Suchness of the thirty-seven factors of enlightenment; the Suchness of the thirty-seven factors of enlightenment is the Suchness of the eighteen kinds of emptiness.
The Suchness of the eighteen kinds of emptiness is the Suchness of the eight liberations and the nine successive meditations.
The Suchness of the eight liberations, the formless meditations, and the nine successive meditations is the Suchness of the ten powers. The Suchness of the ten powers is the Suchness of the four unobstructed wisdoms, the four immeasurable minds, the four fearlessnesses, great loving-kindness, great compassion, and the eighteen unique qualities of the Buddha. The Suchness of the eighteen unique qualities of the Buddha is the Suchness of the wisdom of omniscience. The Suchness of the wisdom of omniscience is the Suchness of all unwholesome dharmas, wholesome dharmas, path dharmas, worldly dharmas, contaminated dharmas, and uncontaminated dharmas. The Suchness of these dharmas is the Suchness of the past, present, and future. The Suchness of the past, present, and future is the Suchness of conditioned and unconditioned phenomena. The Suchness of conditioned and unconditioned phenomena is the Suchness of Stream-enterer, Once-returner, Non-returner, and Arhat. The Suchness of Arhat is the Suchness of Pratyekabuddha. The Suchness of Pratyekabuddha is the Suchness of Unsurpassed Perfect Enlightenment. The Suchness of Unsurpassed Perfect Enlightenment is the Suchness of the path. The Suchness of the path is the Suchness of the Tathāgata. The Suchness of the Tathāgata is the one Suchness that cannot be destroyed, cannot be differentiated, has no ending, is not two, and is not different.
Subhūti! This is the Suchness of all dharmas. Through the Perfection of Wisdom, the Tathāgata knows the Suchness of all dharmas. Subhūti, this Perfection of Wisdom is the mother of all Tathāgatas and is the great light of the world. Therefore, Subhūti, the Tathāgatas, the Worthy Ones, the Perfectly Enlightened Ones all know whether the Suchness of all dharmas is thus or not thus; they do not make it otherwise and know the Suchness of all dharmas as it truly is. Therefore, the Buddhas, the World-Honored Ones, are called Tathāgatas.
Subhūti said to the Buddha:
World-Honored One! The Suchness of all dharmas, whether thus or not thus, is extremely profound. World-Honored One, the explanation and teaching of True Suchness is exactly as the Buddha has spoken. Who can understand this profound Dharma? Only those who have reached non-retrogression, up to Great Bodhisattvas and Arhats who have exhausted all defilements, can understand it.
The Buddha told Subhūti:
What is the Suchness of the inexhaustible? It is the inexhaustible Suchness of all dharmas. Subhūti, when the Tathāgatas, the Worthy Ones, the Perfectly Enlightened Ones attain Buddhahood, they all teach this Suchness of all dharmas.
Chapter 50: INQUIRY INTO THE CHARACTERISTICS
At that time, the gods in the Desire Realm and Form Realm throughout the three-thousand-great-thousand world system all scattered fragrant flowers, praised, made offerings, and bowed to the Buddha. Then they stood to one side and said to the Buddha:
World-Honored One! The Perfection of Wisdom taught by you is truly profound.
So, what is the characteristic of the Perfection of Wisdom?
The Buddha said to the gods:
This profound Prajñāpāramitā is not the mark of non-mark, it is the mark of non-desire, the mark of non-action, the mark of non-arising and non-ceasing, the mark of impermanence and non-cessation, the mark of emptiness of non-possession, the mark of having no basis, the mark of space.
O gods! The mark of profound Prajñā is thus. The Tathāgata teaches it for the sake of the world, yet not for the sake of the path, nor for the sake of extinction.
O gods! That mark is a mark that the gods, dragons, ghosts, spirits, and human beings of the world cannot create and cannot cultivate. Why? Because the gods, dragons, ghosts, spirits, and human beings of this world are themselves also this mark.
O gods! These marks cannot cultivate one another; these marks cannot know one another. A mark cannot know non-mark, and non-mark cannot know a mark. Both mark and non-mark are empty; they cannot be accomplished, cannot be harmonized, and cannot be understood.
O gods! That mark is not created by the five aggregates, not formed by the six pāramitās, not formed by inner and outer emptiness and emptiness of existence and non-existence, and not formed by omniscient wisdom.
That mark is not a person, not a non-person, not defiled, not undefiled, not the path, not worldly convention, not conditioned, and not unconditioned.
At that time, the Buddha asked the gods:
If someone were to ask, “What is the mark of space?” What do you think, gods? Would such a question be correct or not?
The gods replied:
World-Honored One, it would not be correct. Because space has no mark and does not create a mark.
The Buddha said to the gods:
Whether there is a Buddha or no Buddha, the nature of the marks of all phenomena remains eternally abiding. Because the Tathāgata has truly reached the nature of the marks of all phenomena, therefore he is called Tathāgata.
The Tathāgata reaches the profound mark of enlightenment through the unobstructed wisdom of Unsurpassed Perfect Enlightenment, abiding in that mark and gathering within the profound Prajñāpāramitā.
The gods said:
World-Honored One, this profound Prajñāpāramitā is the treasury of all Buddhas, the Tathāgatas, the Unattached Perfectly Enlightened Ones. Within this treasury, Unsurpassed Perfect Enlightenment is accomplished. Within this treasury, one practices and penetrates the marks of all phenomena, the marks of the five aggregates, and the mark of omniscient wisdom.
The Buddha said to the gods:
Form is the mark of appearance; contact is the mark of sensation; feeling is the mark of perception; wholesome and unwholesome are the marks of formations; knowing is the mark of consciousness. The Tathāgata does not cling to these marks, therefore he attains Perfect Enlightenment.
Non-attachment is the mark of the Perfection of Giving; non-destruction is the mark of the Perfection of Discipline; non-anger is the mark of the Perfection of Patience; non-retreat is the mark of the Perfection of Diligence; concentration is the mark of the Perfection of Meditation; hearing and immediately awakening and understanding is the mark of the Perfection of Prajñā. The Tathāgata does not cling to those marks, therefore he attains Perfect Enlightenment.
The four meditations, the four immeasurables, and the four formless concentrations are the marks of freedom from anger. The Tathāgata does not cling to those marks and attains Perfect Enlightenment.
Causing beings to leave the three realms is the mark of the thirty-seven aids to enlightenment. The Tathāgata does not grasp that mark and attains Perfect Enlightenment. The mark of suffering is the mark of the Liberation Door of Non-Desire; the mark of quiescence is the mark of the Liberation Door of Emptiness; the mark of purity is the mark of the Liberation Door of Non-Mark. The Tathāgata does not grasp those marks and attains Perfect Enlightenment. The mark of quiescence is the mark of non-arising; the mark of non-sharing is the eighteen unique qualities. The Tathāgata does not grasp those marks and attains Perfect Enlightenment.
The mark of manifestation is the mark of omniscient wisdom. The Tathāgata does not grasp those marks and attains Perfect Enlightenment.
Thus, heavenly beings, the Tathāgata does not grasp the marks of all phenomena and attains Perfect Enlightenment; therefore the Tathāgata is called the One of Unobstructed Wisdom.
At that time, the Buddha said to Subhūti:
Prajñāpāramitā is the mother of all Buddhas, the Tathāgatas, the Unattached Perfectly Enlightened Ones. Prajñāpāramitā is the great light of the Buddhas and Tathāgatas in the world.
The Tathāgatas rely on this Dharma and attain accomplishment. Therefore, all Tathāgatas honor, respect, bow to, and serve Prajñāpāramitā. Why? Because all Buddhas and Tathāgatas are born from profound Prajñāpāramitā. This is the place where the Tathāgata repays gratitude. Subhūti, no one repays gratitude more than the Tathāgata.
Furthermore, Subhūti, how does the Tathāgata know gratitude and repay gratitude? The Tathāgata walks by this Dharma through which one can walk and therefore realizes Unsurpassed Perfect Enlightenment. Thus one must preserve the Dharma by honoring, serving, and making offerings to it. Subhūti, this is how the Tathāgata, the Unattached Perfectly Enlightened One, knows gratitude and repays gratitude.
Furthermore, Subhūti, the Dharma realized by the Tathāgata has no creator; the doer cannot be seen. The Tathāgata clearly sees and realizes that Dharma, attaining the Dharma without a creator, which is a Dharma beyond dispute.
Subhūti! The Tathāgata knows gratitude and repays gratitude through Prajñāpāramitā, awakening to all phenomena from the standpoint of phenomena without a creator.
Furthermore, Subhūti, the Tathāgata, the Unattached Perfectly Enlightened One, practices Prajñāpāramitā and reaches wholesome dharmas without any attainment; therefore it is said that Prajñāpāramitā is the mother of Buddhas and the Teacher who illuminates the world.
Subhūti said to the Buddha:
World-Honored One, all phenomena are originally empty, without anything to know, without anything to see, and without anything from which they arise. Why then is Prajñāpāramitā said to be the mother of Buddhas? How does it give birth to the Tathāgata? How does it become the Teacher who illuminates the world?
The Buddha said to Subhūti:
That is right, that is right! All phenomena cannot be known and cannot be seen. Why? Because all phenomena are empty, without possession, without solidity, and without a place of arising. Therefore, phenomena have no place of arising.
Furthermore, Subhūti, phenomena cannot be known and cannot be seen. Why? Because phenomena have no place of entry and no place of dependence. Therefore Prajñāpāramitā is the mother of the Tathāgata and the wise Teacher who illuminates the world.
Because one does not see the five aggregates, one becomes a Teacher; up to omniscient wisdom, because one does not see it, one becomes a Teacher. Therefore Prajñāpāramitā is the mother of Buddhas and the wise Teacher who illuminates the world.
Subhūti asked the Buddha:
World-Honored One, why does not seeing the five aggregates make one the wise Teacher who illuminates the world?
The Buddha taught:
Subhūti, not relying on the causes and conditions of the five aggregates to discriminate them is called not seeing the five aggregates; not using omniscient wisdom to give rise to false conceptualization is called not seeing omniscient wisdom. Therefore Prajñāpāramitā is the mother of the Tathāgata and the wise Teacher who illuminates the world.
Furthermore, Subhūti, why is Prajñāpāramitā the mother of the Tathāgata and the wise Teacher who illuminates the world? Subhūti, Prajñāpāramitā reveals the emptiness of the world. How does it reveal the emptiness of the world? It reveals the emptiness of the five aggregates, the twelve sense bases, and the eighteen elements; it reveals the ten unwholesome deeds of the world. From ignorance arises craving through the twelve links of dependent origination, which are the root phenomena of self and what belongs to self; the sixty-two wrong views reveal the emptiness of the world; the four meditations, four immeasurables, and four formless concentrations reveal the emptiness of the world; the thirty-seven aids to enlightenment, the six pāramitās, inner emptiness, outer emptiness, and emptiness of existence and non-existence reveal the emptiness of the world. The nature of conditioned and unconditioned phenomena, the ten powers of the Buddha, the eighteen unique qualities, and up to omniscient wisdom also reveal the emptiness of the world.
Subhūti, therefore Prajñāpāramitā is the mother of Buddhas and the wise Teacher who illuminates the world.
Furthermore, Subhūti, the Tathāgata uses emptiness to reveal the world, uses non-thought of the world, and knows the emptiness of the world. Therefore Prajñāpāramitā is the mother of Buddhas and the wise Teacher who illuminates the world.
Furthermore, Subhūti, Prajñāpāramitā reveals the Tathāgata and reveals the emptiness of the world. What emptinesses does it reveal? It reveals the emptiness of the five aggregates, the emptiness of the twelve sense bases, the emptiness of the eighteen elements, and the emptiness of omniscient wisdom. Therefore Prajñāpāramitā is the mother of Buddhas and the wise Teacher who illuminates the world.
Therefore, Subhūti, Prajñāpāramitā reveals the Tathāgata, reveals the inconceivable nature of the world, and even reveals omniscient wisdom and the inconceivable nature of the world.
Furthermore, Subhūti, profound Prajñāpāramitā reveals the tranquility of the Tathāgata and of the world. What kinds of tranquility does it reveal? It reveals the tranquility of the five aggregates and reveals the tranquility of omniscient wisdom. Therefore Prajñāpāramitā reveals the tranquility of the Tathāgata and of the world.
Subhūti, Prajñāpāramitā reveals that the Tathāgata and the world are eternally empty. What does it reveal? From the five aggregates up to omniscient wisdom, it reveals that the world is eternally empty.
Furthermore, Subhūti, Prajñāpāramitā reveals all emptiness of the Tathāgata and the world. What emptiness does it reveal? From the five aggregates up to omniscient wisdom, it reveals all emptiness of the world.
Furthermore, Subhūti, Prajñāpāramitā reveals all emptiness of the Tathāgata and the world. What does it reveal? From the five aggregates up to omniscient wisdom, it reveals the emptiness of the world.
Furthermore, Subhūti, Prajñāpāramitā reveals the emptiness of possession and non-possession of the Tathāgata; from the five aggregates up to omniscient wisdom, it reveals the emptiness of possession and the emptiness of non-possession.
Furthermore, Subhūti, Prajñāpāramitā reveals the cessation of the Tathāgata and the world. What cessations does it reveal? From the five aggregates up to omniscient wisdom, it is the cessation of the world.
Therefore, Prajñāpāramitā is the mother of the Tathāgata and the wise Teacher who illuminates the world. Prajñāpāramitā manifests the world without the marks of this life and the next. Why? Because this Dharma has no mark of this life or the next.
Subhūti said to the Buddha:
World-Honored One, Prajñāpāramitā appears for the sake of great matters, appears for the sake of inconceivable matters, appears for the sake of immeasurable matters, appears for the sake of limitless matters, and appears for the sake of incomparable matters.
The Buddha taught:
That is right, Subhūti! Prajñāpāramitā appears for the sake of great matters and for the sake of inconceivable matters.
Subhūti asked:
“Revered World-Honored One! Why does the Perfection of Wisdom appear for the sake of the great matter?”
The Buddha replied:
“Subhūti! The Thus-Come Ones, Worthy Ones, Perfectly Awakened Ones, because they wish to liberate all sentient beings, do not abandon sentient beings.”
Subhūti asked:
“Why does the Perfection of Wisdom appear for the sake of what cannot be conceived?”
The Buddha replied:
“The Buddha’s activity, the natural state, and the wisdom of knowing all things cannot be conceived. Therefore, the Perfection of Wisdom appears for the sake of what cannot be conceived.”
Subhūti asked:
“Revered World-Honored One! Why does the Perfection of Wisdom appear for the sake of what cannot be counted or calculated?”
The Buddha said to Subhūti:
“All sentient beings who take on bodies have consciousness; they cannot know or calculate the Buddha’s activity, the natural state, or the wisdom of knowing all things.”
Subhūti asked:
“Revered World-Honored One! Why does the Perfection of Wisdom appear for the sake of what is without limit?”
The Buddha replied:
“Subhūti! The Buddha’s activity has no limit; the activity of the Thus-Come One also has no limit. Among all sentient beings, none can equal the Buddha, much less surpass the Thus-Come One. Therefore, the Perfection of Wisdom appears because of the limitless activity of the Thus-Come One, the Unattached Perfectly Awakened One.”
Subhūti said to the Buddha:
“Revered World-Honored One! Are the Buddha’s activity, the activity of the Thus-Come One, the activity of the Natural One, and the activity of the wisdom of knowing all things inconceivable, incalculable, and limitless?”
The Buddha said:
“So it is, so it is! Subhūti, the Buddha’s activity, the activity of the Natural One, the activity of the Thus-Come One, and the activity of the wisdom of knowing all things are inconceivable, incalculable, and limitless.”
The Buddha said to Subhūti:
“The five aggregates and the wisdom of knowing all things are inconceivable, incalculable, and limitless.
Subhūti! The dharma of all dharmas, when one takes characteristics and conceptualizations as objects of attention, cannot be attained.”
The Buddha taught:
“The five aggregates are inconceivable, incalculable, and limitless; even the wisdom of knowing all things is also inconceivable.”
Subhūti asked:
“Revered World-Honored One! Why is this so?”
The World-Honored One replied:
“Because the five aggregates are inconceivable and incomparable. The five aggregates are without limit; even the wisdom of knowing all things is without limit.”
Subhūti asked:
“Revered World-Honored One! Why are the five aggregates and the wisdom of knowing all things without limit?”
The Buddha replied:
“Because the five aggregates through the wisdom of knowing all things are inconceivable, therefore they are without limit. Subhūti, what do you think? Within that which is inconceivable and limitless, can one find the five aggregates and the path?”
Subhūti said:
“Revered World-Honored One! It cannot be found.”
The Buddha taught:
“Therefore, Subhūti, all dharmas are inconceivable and limitless. The dharma of the Thus-Come One is inconceivable, incomparable, without limit, and incalculable. Because it is inconceivable, the teaching itself is also inconceivable. Space is inconceivable and also incomparable. Subhūti, the dharma of the Thus-Come One cannot be conceived by worldly beings, humans, gods, or asuras.”
When the Buddha taught the chapter on the Thus-Come One as inconceivable, incalculable, limitless, and incomparable, five hundred monks and two thousand nuns, having exhausted all defilements, attained liberation of mind; sixty thousand laymen and thirty thousand laywomen, having separated from dust and defilements, attained the pure Dharma eye; two thousand bodhisattvas attained the patient acceptance of the unborn nature of phenomena. All of them will become Buddhas in this Fortunate Kalpa.
**Chapter 51: THE APPEARANCE OF THE GREAT MATTER**
At that time, Subhūti said to the Buddha:
“Revered World-Honored One! This Perfection of Wisdom is extremely profound; it appears for the sake of the great matter, is inconceivable, incalculable, incomparable, and limitless.”
The Buddha taught:
“That is right, that is right, Subhūti! The Perfection of Wisdom appears for the sake of the great matter and appears for the sake of what is incomparable. Why? Subhūti, because the other five perfections are all accomplished from within it and are in accordance with the Perfection of Wisdom. Inner emptiness, outer emptiness, and emptiness of existence and nonexistence all arise from the Perfection of Wisdom; the thirty-seven aids to enlightenment, the ten powers, and the eighteen unique qualities of a Buddha all arise from it and accord with the Perfection of Wisdom; the Buddha stage and the wisdom of knowing all things also arise from it and accord with the Perfection of Wisdom.”
The Buddha said to Subhūti:
“For example, a wheel-turning sage king has many smaller kingdoms. When there is an affair, each kingdom takes care of completing it itself, and the wheel-turning king does not need to worry. Why? Because the kings of the smaller kingdoms act according to the command of the sage king. Therefore, the sage king does not need to worry.
The teachings of the disciples, the teachings of the pratyekabuddhas, the teachings of the bodhisattvas, and the teachings of the Buddhas all arise from the Perfection of Wisdom; therefore, the Perfection of Wisdom accomplishes these matters.
Therefore, Subhūti, the Perfection of Wisdom appears for the sake of the great matter and for the sake of what is incomparable. It does not grasp the five aggregates and does not enter into the five aggregates through grasping or entering. The wisdom of knowing all things is likewise not grasped and not entered into. From the stream-enterer up to the arhat and pratyekabuddha, they are also not grasped and not entered into; unsurpassed perfect enlightenment is also not grasped and not entered into.”
Subhūti said to the Buddha:
“Revered World-Honored One! Why are the five aggregates not grasped and not entered into, and why is even unsurpassed perfect enlightenment not grasped and not entered into?”
The Buddha said to Subhūti:
“What do you think? Do you see anywhere in the five aggregates that can be grasped or entered into?”
Subhūti replied:
“Revered World-Honored One! I do not see such a thing.”
The World-Honored One said:
“Unsurpassed perfect enlightenment is also not grasped and not entered into.”
Subhūti replied:
“Revered World-Honored One! I do not see that the five aggregates can be grasped or entered into, nor do I see that unsurpassed perfect enlightenment can be grasped or entered into.”
The Buddha taught:
“Excellent, excellent! Subhūti, I also do not see the five aggregates; I also do not hold onto the five aggregates. Even perfect enlightenment, I do not see, do not hold onto, and do not enter into. Subhūti, regarding the Buddha stage, I also do not see it; regarding the wisdom of knowing all things, I also do not see it. Regarding the activity of the Thus-Come One, I do not grasp or hold onto it. Therefore, Subhūti, a great bodhisattva should not hold onto the five aggregates. Regarding the activity of the Buddha, the activity of the wisdom of knowing all things, and the activity of the Thus-Come One, one should also not hold onto them or enter into them.”
The gods of the Form Realm and Desire Realm all said to the Buddha:
“Revered World-Honored One! The Perfection of Wisdom is extremely profound and difficult to understand, inconceivable, deeply wondrous and subtle. Only a person of wisdom can understand this profound Perfection of Wisdom.
Revered World-Honored One! Because in the presence of past Buddhas You cultivated these roots of virtue and associated with good spiritual friends, You have attained such a state.
Revered World-Honored One! Suppose that throughout the entire three-thousand-great-thousand world system, all sentient beings believed in and revered the Three Jewels, and attained the stages of stream-enterer, once-returner, non-returner, arhat, and pratyekabuddha. Even those noble and wise ones, possessing wisdom and virtue, would not equal the merit of a good man or good woman who, in a single day, contemplates and praises this profound Perfection of Wisdom. That merit surpasses all those beings. Why? Because from the fruition of stream-enterer up to pratyekabuddha, from those of faith conduct up to those who attain the patient acceptance of the unborn Dharma, even the gods cannot equal a good man or good woman who for one day upholds, recites, and copies the Perfection of Wisdom. They quickly attain Nirvana, and their merit is superior to that of arhats and pratyekabuddhas. Even if one practiced other sutras for an entire kalpa while being separated from the Perfection of Wisdom, one would not abide in the wisdom of knowing all things. Why? Because within this profound Perfection of Wisdom, the three vehicles have been extensively explained, causing arhats and pratyekabuddhas to develop faith in it and not lose their proper correspondence. Great bodhisattvas also attain unsurpassed perfect enlightenment through this.”
At that time, the gods of the Desire Realm and Form Realm all praised:
“Revered World-Honored One! This Great Perfection of Wisdom is inconceivable. From it arises faith and joy, causing all hearers to attain their aspirations and become stream-enterers, once-returners, non-returners, arhats, and pratyekabuddhas. It also causes great bodhisattvas to attain unsurpassed perfect enlightenment. This Perfection of Wisdom neither increases nor decreases.”
The gods of the Form Realm and Desire Realm placed their heads and faces on the ground in reverence, paid homage to the Buddha, circumambulated Him three times, then departed and suddenly disappeared, returning to their heavenly realms.
Subhūti said to the Buddha:
“Revered World-Honored One! If good men and good women hear this profound Perfection of Wisdom and immediately understand it clearly, where did they come from before being born here?”
The Buddha said to Subhūti:
If a Great Bodhisattva hears this profound Prajñāpāramitā and immediately understands the meaning of the scripture, without becoming weary, without doubt, and without obstruction, with the mind constantly remembering it, delighting in hearing the Dharma, and never being separated from it; even while walking, standing, lying down, or sitting, always staying close to the Dharma teacher, with the heart never apart from them. Subhūti, it is like a calf that does not wish to leave its mother. This virtuous man or woman, upon hearing this profound Prajñāpāramitā, constantly recites it with the mouth, while inwardly practicing and explaining the meaning of the scripture; the mind does not wish to be separated from the Dharma teacher even for a moment. This virtuous man or woman originally came from the human realm, and now is born again in this realm and again becomes human. Why is this so? Because in a previous life, that virtuous man or woman heard the Prajñāpāramitā, then wrote it down, received and upheld it, recited it, practiced what was taught within it, and then made offerings of flowers, incense, banners, and lamps. Through these merits, they came to this realm, and now, upon hearing the Prajñāpāramitā, immediately understand it thoroughly.
Subhūti said to the Buddha:
World-Honored One! Are there Great Bodhisattvas who have performed merits as the Buddha has taught, who have fully cultivated wholesome roots by making offerings to the Buddhas, and who from that realm are born into this realm, where upon hearing this profound Prajñāpāramitā they write it down, receive and uphold it, recite it, believe in it, delight in it, preserve it, and practice it? Are there people like this?
The Buddha said to Subhūti:
Those who, in other directions, have already made offerings to the Buddhas, having heard this profound Prajñāpāramitā, are born into this realm; and again, upon hearing this profound Prajñāpāramitā, immediately understand it, believe in it, delight in it, preserve it, and practice it.
Furthermore, Subhūti, you should know that this Great Bodhisattva has already fully accumulated meritorious roots in the Tuṣita Heaven. Why is this so? Because this Bodhisattva heard this profound scripture from the Bodhisattva Maitreya, and therefore is now born in this realm, where upon hearing this profound Prajñāpāramitā immediately believes, understands, delights in, and practices it.
Subhūti! Regarding this profound Prajñāpāramitā, if there are Bodhisattvas who constantly give rise to doubts and whose minds become weary, this is because in previous lives, when they heard the profound Prajñāpāramitā, they did not ask questions in order to understand it. Therefore, although they are now born in this realm and hear the Six Perfections, their minds continue to harbor doubt, neither believing nor accepting nor rejoicing in them.
Furthermore, Subhūti! Previously, when this person heard about inner emptiness, outer emptiness, and emptiness of existence and nonexistence, they also did not ask about the meanings within them. Therefore, now they continue not to believe and not to delight in them. In a previous life, this person heard the thirty-seven factors of enlightenment and the eighteen unshared qualities of the Buddha, but did not believe, did not delight in them, and did not ask about their meanings. Therefore, today, upon hearing the Prajñāpāramitā, they become frightened, doubtful, disbelieving, and do not delight in it.
Furthermore, Subhūti! If there is a Bodhisattva who hears the Prajñāpāramitā and, from one day to five days, constantly asks about its meaning, then wherever this person is born, they will always hear the profound Prajñāpāramitā and constantly ask about its meaning. Why is this so? Subhūti, because this Bodhisattva only diligently listens and asks about the meaning within it, but their practice is not yet complete.
Subhūti! If there is a person who, when wishing to hear it, sometimes does not wish to hear it, whose resolve is not firm, or who may at that time give rise to other causes and conditions. It is like a thin garment being blown about in all directions by the wind. You should know that this Bodhisattva has not studied for a long time, has not encountered a Good Spiritual Friend, has not made offerings to Buddhas of the past, has not created merits, has not attained wholesome roots, has not diligently studied and recited, and has not penetrated the Six Perfections, inner and outer emptiness and emptiness of existence and nonexistence, the six supernatural powers, the thirty-seven factors of enlightenment, or the wisdom of Omniscience. You should know that this is a newly learning person, one who has little delight in the Dharma; therefore, they neither write down nor receive and uphold the Prajñāpāramitā, nor have they cultivated and practiced it.
If a virtuous man or woman practicing the Bodhisattva path encounters this profound Prajñāpāramitā but does not remember it, write it down, receive and uphold it, recite it, or practice it; and does not remember, study, receive and uphold, or draw near to even the wisdom of Omniscience, you should know that such people will fall into the Two Vehicles. Why is this so? Because this virtuous man or woman, upon seeing the profound Prajñāpāramitā, does not remember it, write it down, receive and uphold it, recite it, study it, or become close to it. Therefore, that person immediately enters the Second Ground, which is the ground of the Śrāvaka Arhat and the Pratyekabuddha.
Chapter 52: SIMILES
The Buddha said to Subhūti:
Because in the great ocean there is a ship that breaks apart, if the people in the ship do not hold onto a plank but instead cling to the corpse of a dead person, you should know that such a person cannot survive; they will sink and cannot be saved, because they are not holding onto something that should be held onto. Conversely, if the people in that ship know to hold onto a plank or the mast, they will be rescued and become safe, because they know to hold onto something worthy of holding onto and thus are saved.
Subhūti! If there is a virtuous man or woman practicing the Bodhisattva path whose faith and delight are slight, although encountering the Prajñāpāramitā, they do not recite it, receive and uphold it, rely upon it, draw near to it, or cultivate and practice the Six Perfections, and do not even draw close to the wisdom of Omniscience, you should know that such a person will encounter obstacles midway and cannot attain the wisdom of Omniscience; they will cling instead to the fruits of realization of the Arhat and Pratyekabuddha.
If there is a virtuous man or woman practicing the Bodhisattva path who, toward Unsurpassed Complete Enlightenment, has faith, delight, capability, right mindfulness, understanding, skillful means, and cultivation; and upon encountering the Prajñāpāramitā immediately writes it down, receives and upholds it, studies it, draws near to it, and recites it, you should know that such people can receive and uphold this profound Prajñāpāramitā, attain Unsurpassed Complete and Perfect Enlightenment, reach the wisdom of Omniscience, and will always not encounter midway obstructions. They will not fall into the path of Arhats or Pratyekabuddhas, but will be able to teach and transform sentient beings and purify the Buddha lands.
It is like a person carrying an unfired clay pot to fetch water. You should know that before long it will disintegrate. Why is this so? Because it is made from clay that has not yet been fired.
Subhuti! If there are good men and good women who practice the Bodhisattva path, although they have faith and delight, right mindfulness, skillful means, understanding, closeness, and practice, yet regarding Unsurpassed Perfect Enlightenment they do not uphold the six Perfections, do not possess skillful expedient means, and do not uphold inner and outer emptiness and the emptiness of existence and non-existence; they do not uphold the five spiritual powers, the thirty-seven factors that aid the path, and up to All-Knowledge, nor do they draw close to them. One should know that such a person encounters an obstacle halfway along the way.
Subhuti! What obstacle does one encounter halfway along the way? It means that one will enter the path of the Arhat and the Pratyekabuddha.
It is like a person carrying a fully fired clay pot who goes to a river, a well, a pond, or a lake to fetch water. One should know that this person can safely return with the water without it leaking away. Why? Because he knows how to use a pot that has been properly fired.
If there are good men and good women who practice the Bodhisattva path, who toward Unsurpassed Perfect Enlightenment have faith and delight, skillful means, right mindfulness, understanding, cultivation, wisdom, who uphold the six Perfections and skillful expedient means, and draw close to All-Knowledge, one should know that such a person reaches Unsurpassed Perfect Enlightenment without being obstructed.
Subhuti! It is like a newly built ship on the great ocean that is not yet secure, not yet complete, and not fully equipped, while carrying a great amount of merchandise. One should know that before long, halfway through its journey, that ship will be damaged, and the goods will be scattered and lost. Because the means of transportation are not complete, the merchant loses his precious goods.
Subhuti! If there are good men and good women who practice the Bodhisattva path, who toward Unsurpassed Perfect Enlightenment have faith and delight, right faith, skillful means, right mindfulness, and understanding, but whose merits and virtues are few, even though they encounter Prajnaparamita, they do not write it down, uphold it, recite it, study it, or practice the six Perfections. They neither uphold nor study them, nor do they draw close to the work of All-Knowledge, and they lack skillful expedient means. Subhuti, you should know that such a person encounters an obstacle halfway along the way and loses the precious jewel; the precious jewel is All-Knowledge. Along the way, that person enters the path of the Arhat and Pratyekabuddha.
It is like a wise person who first repairs that ship, makes it sturdy and fully equipped, and then carries the merchandise to the desired destination. One should know that this person will reach the destination without loss. Why? Because that person uses a complete and sturdy ship.
If there are good men and good women who practice the Bodhisattva path, who have great faith and delight, generosity, mindfulness, understanding, and practice toward Unsurpassed Perfect Enlightenment, who encounter Prajnaparamita and immediately study it, write it down, recite it, and uphold it; who have merits and virtues in all six Perfections, who constantly draw near to All-Knowledge, then they will realize Unsurpassed Perfect Enlightenment, ultimately without obstruction, and will not enter the path of the Arhat or Pratyekabuddha.
Subhuti! It is like a person who is one hundred and twenty years old. This person has an illness, perhaps suffering from wind imbalance or from heat and cold. What do you think? Can this person walk, stand, lie down, or sit by himself?
Subhuti replied:
World-Honored One! He cannot. Why? Because this person is already old. Even without illness, he would not be able to walk or stand, much less when he is sick. His strength has already declined; how could he reach the place he wishes to go?
Subhuti! If there are good men and good women who practice the Bodhisattva path, who toward Unsurpassed Perfect Enlightenment have faith and delight, generosity, mindfulness, ability, and practice, but whose merits and virtues in the six Perfections are few, who do not draw close to All-Knowledge, and who lack skillful expedient means, one should know that such a person encounters an obstacle halfway along the way and enters the path of the Arhat and Pratyekabuddha. Why? Because they have not attained the skillful expedient means of profound Prajnaparamita.
Subhuti! It is like that old person whose illness has lessened, but who relies on two strong people: one supporting him by the armpit and the other holding his arm. They say to the old person: “Do not worry, do not be afraid. We will take you to your destination and will not abandon you halfway.”
The Buddha asked:
Subhuti! Can this person reach the destination?
Subhuti replied:
World-Honored One! He can.
The Buddha taught:
If there are good men and good women who practice the Bodhisattva path, who toward Unsurpassed Perfect Enlightenment have faith and delight, ability, skillful means, cultivation, wisdom, merits and virtues in the six Perfections, who constantly draw close to All-Knowledge, and who possess skillful expedient means, one should know that this Bodhisattva is not obstructed, has the ability to realize Unsurpassed Perfect Enlightenment with an unwavering mind, and does not enter the path of the Hearers or Pratyekabuddhas.
At that time, the World-Honored One praised Subhuti:
“Excellent, excellent! Subhuti, for the sake of the great Bodhisattvas you have asked the Tathagata about such a matter.
If there is a Bodhisattva who, with the concept of a self, practices the six Perfections and says:
‘I am a person who practices the six Perfections.’
That is a Bodhisattva who is arrogant and conceited. A person who performs such actions will, throughout his entire life, not attain the six Perfections.
This good man or good woman also does not know this shore or the other shore, does not receive the protection of the six Perfections or All-Knowledge, falls halfway into the state of the Arhat and Pratyekabuddha, and is not born from within All-Knowledge.
Subhuti! What is a Bodhisattva who lacks skillful expedient means?
This good man or good woman practices the Bodhisattva path without using skillful expedient means to practice the six Perfections. Therefore, regarding each of the six Perfections, they have the thought of a self, thinking: ‘I am doing this deed.’ While practicing the six Perfections, they become arrogant and conceited. Why? Because within the six Perfections there is never such a thought, nor is there any discrimination. A person who has such thoughts always remains on this shore, only knows this shore and does not know the other shore, does not receive the protection of the six Perfections and All-Knowledge, enters the path of the Arhat and Pratyekabuddha halfway along the way, and is not born from within All-Knowledge.
Subhuti! Such a Bodhisattva does not receive the protection of skillful expedient means and therefore immediately enters the path of the Arhat and Pratyekabuddha.
Subhuti! How does a Bodhisattva practice Prajnaparamita, receive the protection of skillful expedient means, not fall into the path of the Arhat and Pratyekabuddha, and become Unsurpassed Perfect Enlightenment?
Subhuti! A Bodhisattva who practices Prajnaparamita has no thought of a self and does not become arrogant or conceited regarding the six Perfections. The Bodhisattva knows this shore and the other shore, receives the protection of the six Perfections and skillful expedient means, and is born from All-Knowledge; he does not enter the path of the Arhat and Pratyekabuddha.
Subhuti! A Bodhisattva who practices in this way will not enter the path of the Arhat and Pratyekabuddha because he is protected by the six Perfections, by skillful expedient means, and by All-Knowledge.