THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 330
Chapter 50: SKILLFUL MEANS (3)
The Buddha said:
“Subhūti, that is so, that is so! The meaning that cannot be expressed does not increase or decrease; the Perfection of Giving does not increase or decrease; the Perfection of Pure Discipline, Patience, Diligence, Meditative Concentration, and Prajñā also do not increase or decrease. The four Foundations of Mindfulness do not increase or decrease; the four Right Efforts, the four Bases of Supernatural Powers, the five Faculties, the five Powers, the seven Factors of Enlightenment, and the eightfold Noble Path also do not increase or decrease. The four Meditations do not increase or decrease; the four Immeasurables and the four Formless Concentrations also do not increase or decrease. The eight Liberations do not increase or decrease; the eight Bases of Mastery, the nine Successive Meditative Absorptions, and the ten Total Realms also do not increase or decrease. The liberation door of Emptiness does not increase or decrease; the liberation doors of Signlessness and Wishlessness also do not increase or decrease. The stage of Perfect Joy does not increase or decrease; the stage of Freedom from Defilement, the stage of Radiance, the stage of Blazing Wisdom, the stage of Difficult-to-Conquer, the stage of Manifestation, the stage of Far-Reaching Practice, the stage of Immovability, the stage of Excellent Wisdom, and the stage of Dharma Cloud also do not increase or decrease. The five kinds of eyes do not increase or decrease; the six supernatural powers also do not increase or decrease. The meditative concentration dharma-door of Emptiness does not increase or decrease; the dhāraṇī dharma-door also does not increase or decrease. The ten powers of the Buddha do not increase or decrease; the four fearlessnesses, the four kinds of unobstructed understanding, Great Loving-kindness, Great Compassion, Great Joy, Great Equanimity, and the eighteen unique Buddha qualities also do not increase or decrease. The dharma of not forgetting does not increase or decrease; the nature of always maintaining equanimity also does not increase or decrease. The wisdom of all-knowledge does not increase or decrease; the wisdom of the modes of the Path and the wisdom of all aspects also do not increase or decrease.
“Subhūti, when the great bodhisattvas cultivate the Perfection of Prajñā, abiding in the skillful means of the Perfection of Prajñā, they do not think in this way: ‘Do I increase or decrease with regard to the Perfection of Prajñā?’ They do not think in this way: ‘Do I increase or decrease with regard to the Perfection of Meditative Concentration, Diligence, Patience, Pure Discipline, and Giving?’ They only think in this way: ‘There is only the thought of the designation called the Perfection of Prajñā.’ They only think in this way: ‘There is only the thought of the designations called Meditative Concentration, Diligence, Patience, Pure Discipline, and Giving.’
“Subhūti, when that great bodhisattva practices the Perfection of Giving, the intention simultaneous with this giving, together with the mind and roots of virtue, all arise depending upon it; equally bestowing it upon all sentient beings and dedicating it toward the unsurpassed perfect enlightenment, like the profound and wondrous unsurpassed perfect enlightenment of the Buddha, they generate such dedication.
“Subhūti, when that great bodhisattva practices the Perfection of Pure Discipline, the intention simultaneous with this pure discipline, together with the mind and roots of virtue, all arise depending upon it; equally bestowing it upon all sentient beings and dedicating it toward the unsurpassed perfect enlightenment, like the profound and wondrous unsurpassed perfect enlightenment of the Buddha, they generate such dedication.
“Subhūti, when that great bodhisattva practices the Perfection of Patience, the intention simultaneous with this patience, together with the mind and roots of virtue, all arise depending upon it; equally bestowing it upon all sentient beings and dedicating it toward the unsurpassed perfect enlightenment, like the profound and wondrous unsurpassed perfect enlightenment of the Buddha, they generate such dedication.
“Subhūti, when that great bodhisattva practices the Perfection of Diligence, the intention simultaneous with this diligence, together with the mind and roots of virtue, all arise depending upon it; equally bestowing it upon all sentient beings and dedicating it toward the unsurpassed perfect enlightenment, like the profound and wondrous unsurpassed perfect enlightenment of the Buddha, they generate such dedication.
“Subhūti, when that great bodhisattva practices the Perfection of Meditative Concentration, the intention simultaneous with this concentration, together with the mind and roots of virtue, all arise depending upon it; equally bestowing it upon all sentient beings and dedicating it toward the unsurpassed perfect enlightenment, like the profound and wondrous unsurpassed perfect enlightenment of the Buddha, they generate such dedication.
“Subhūti, when that great bodhisattva practices the Perfection of Prajñā, the intention simultaneous with this wisdom, together with the mind and roots of virtue, all arise depending upon it; equally bestowing it upon all sentient beings and dedicating it toward the unsurpassed perfect enlightenment, like the profound and wondrous unsurpassed perfect enlightenment of the Buddha, they generate such dedication.”
At that time, the venerable Subhūti said to the Buddha:
“World-Honored One, why is it called the unsurpassed perfect enlightenment?”
The Buddha said:
“Subhūti, the suchness of all dharmas is the unsurpassed perfect enlightenment.”
The venerable Subhūti again said:
“World-Honored One, the suchness of which dharmas is considered the unsurpassed perfect enlightenment?”
The Buddha said:
“Subhūti, the suchness of form is the unsurpassed perfect enlightenment; the suchness of feeling, perception, formations, and consciousness is the unsurpassed perfect enlightenment.
“Subhūti, the suchness of the eye faculty is the unsurpassed perfect enlightenment; the suchness of the ear, nose, tongue, body, and mind faculties is the unsurpassed perfect enlightenment.
“Subhūti, the suchness of the form realm is the unsurpassed perfect enlightenment; the suchness of sound, smell, taste, touch, and dharma realms is the unsurpassed perfect enlightenment.
“Subhūti, the suchness of the eye element is the unsurpassed perfect enlightenment; the suchness of the ear, nose, tongue, body, and mind elements is the unsurpassed perfect enlightenment.
“Subhūti, the suchness of the form element is the unsurpassed perfect enlightenment; the suchness of the sound, smell, taste, touch, and dharma elements is the unsurpassed perfect enlightenment.
“Subhūti, the suchness of the eye-consciousness element is the unsurpassed perfect enlightenment; the suchness of the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness elements is the unsurpassed perfect enlightenment.
“Subhūti, the suchness of eye-contact is the unsurpassed perfect enlightenment; the suchness of ear, nose, tongue, body, and mind contact is the unsurpassed perfect enlightenment.
“Subhūti, the suchness of the feelings arising dependent upon eye-contact as condition is the unsurpassed perfect enlightenment; the suchness of the feelings arising dependent upon ear, nose, tongue, body, and mind contact as condition is the unsurpassed perfect enlightenment.
“Subhūti, the suchness of the earth element is the unsurpassed perfect enlightenment; the suchness of the water, fire, wind, space, and consciousness elements is the unsurpassed perfect enlightenment.
“Subhūti, the suchness of the nature of causes and conditions is the unsurpassed perfect enlightenment; the suchness of the nature of equal and uninterrupted conditions, objective conditions, and dominant conditions is the unsurpassed perfect enlightenment.
“Subhūti, the suchness of ignorance is the unsurpassed perfect enlightenment; the suchness of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress is the unsurpassed perfect enlightenment.
“Subhūti, the suchness of the Perfection of Giving is the unsurpassed perfect enlightenment; the suchness of Pure Discipline, Patience, Diligence, Meditative Concentration, and Prajñā is the unsurpassed perfect enlightenment.
“Subhūti, the suchness of the emptiness of internal phenomena is the unsurpassed perfect enlightenment; the suchness of the emptiness of external phenomena, the emptiness of both internal and external phenomena, the emptiness of emptiness, the great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the ultimate, the emptiness without boundaries, the emptiness of dispersion, the emptiness of non-change, the emptiness of inherent nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of that which cannot be grasped, the emptiness of non-existence, the emptiness of self-nature, and the emptiness of the self-nature of emptiness is the unsurpassed perfect enlightenment.
“Subhūti, the suchness of suchness is the unsurpassed perfect enlightenment; the suchness of the Dharma realm, the nature of Dharma, the nature of non-deception, the nature of non-change, the nature of equality, the nature free from arising, the fixed nature of Dharma, the abiding nature of Dharma, ultimate reality, the realm of space, and the inconceivable realm is the unsurpassed perfect enlightenment.
“Subhūti, the suchness of the four Foundations of Mindfulness is the unsurpassed perfect enlightenment; the suchness of the four Right Efforts, the four Bases of Supernatural Powers, the five Faculties, the five Powers, the seven Factors of Enlightenment, and the eightfold Noble Path is the unsurpassed perfect enlightenment.
“Subhūti, the suchness of the Noble Truth of Suffering is the unsurpassed perfect enlightenment; the suchness of the Noble Truths of Origin, Cessation, and Path is the unsurpassed perfect enlightenment.
“Subhūti, the suchness of the four Meditations is the unsurpassed perfect enlightenment; the suchness of the four Immeasurables and the four Formless Concentrations is the unsurpassed perfect enlightenment.
“Subhūti, the suchness of the eight Liberations is the unsurpassed perfect enlightenment; the suchness of the eight Bases of Mastery, the nine Successive Meditative Absorptions, and the ten Total Realms is the unsurpassed perfect enlightenment.
“Subhūti, the suchness of the liberation door of Emptiness is the unsurpassed perfect enlightenment; the suchness of the liberation doors of Signlessness and Wishlessness is the unsurpassed perfect enlightenment.”
O Subhūti, the suchness of the stage of Extremely Joyful is the unsurpassed fruit of Enlightenment; the suchness of the stage of Stainlessness, the stage of Radiance, the stage of Brilliant Wisdom, the stage of Extremely Difficult to Conquer, the stage of Manifestation, the stage of Far-Going, the stage of Immovability, the stage of Excellent Wisdom, and the stage of Dharma Cloud is the unsurpassed fruit of Enlightenment.
O Subhūti, the suchness of the five kinds of eyes is the unsurpassed fruit of Enlightenment; the suchness of the six superknowledges is the unsurpassed fruit of Enlightenment.
O Subhūti, the suchness of the samādhi teachings is the unsurpassed fruit of Enlightenment; the suchness of the dhāraṇī teachings is the unsurpassed fruit of Enlightenment.
O Subhūti, the suchness of the ten powers of the Buddha is the unsurpassed fruit of Enlightenment; the suchness of the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha is the unsurpassed fruit of Enlightenment.
O Subhūti, the suchness of the quality of not forgetting is the unsurpassed fruit of Enlightenment; the suchness of the nature of always maintaining equanimity is the unsurpassed fruit of Enlightenment.
O Subhūti, the suchness of the fruit of Stream-entry is the unsurpassed fruit of Enlightenment; the suchness of the fruits of Once-returning, Non-returning, and Arhatship is the unsurpassed fruit of Enlightenment.
O Subhūti, the suchness of the fruit of a Pratyekabuddha is the unsurpassed fruit of Enlightenment.
O Subhūti, the suchness of the wisdom of all knowledge is the unsurpassed fruit of Enlightenment; the suchness of the wisdom of the paths and the wisdom of all aspects is the unsurpassed fruit of Enlightenment.
O Subhūti, the suchness of birth and death is the unsurpassed fruit of Enlightenment; the suchness of Nirvāṇa is the unsurpassed fruit of Enlightenment.
O Subhūti, because the suchness of all dharmas neither increases nor decreases, the unsurpassed fruit of Enlightenment of all Buddhas likewise neither increases nor decreases.
O Subhūti, the great Bodhisattvas do not separate from Prajñāpāramitā, always delight in abiding in the suchness of all dharmas, and completely do not perceive any dharma as having increase or decrease. Because of this cause and condition, inexpressibly, there is neither increase nor decrease: the perfection of giving neither increases nor decreases; the perfections of morality, patience, diligence, meditative absorption, and wisdom also neither increase nor decrease. The four foundations of mindfulness neither increase nor decrease; the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path also neither increase nor decrease. The four meditative absorptions neither increase nor decrease; the four immeasurables and the four formless concentrations also neither increase nor decrease. The eight liberations neither increase nor decrease; the eight spheres of mastery, the nine successive concentrations, and the ten universal bases also neither increase nor decrease. The liberation teaching of emptiness neither increases nor decreases; the liberation teachings of signlessness and wishlessness also neither increase nor decrease. The stage of Extremely Joyful neither increases nor decreases; the stages of Stainlessness, Radiance, Brilliant Wisdom, Extremely Difficult to Conquer, Manifestation, Far-Going, Immovability, Excellent Wisdom, and Dharma Cloud also neither increase nor decrease. The five kinds of eyes neither increase nor decrease; the six superknowledges also neither increase nor decrease. The samādhi teaching of emptiness neither increases nor decreases; the dhāraṇī teachings also neither increase nor decrease. The ten powers of the Buddha neither increase nor decrease; the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha also neither increase nor decrease. The quality of not forgetting neither increases nor decreases; the nature of always maintaining equanimity also neither increases nor decreases. The wisdom of all knowledge neither increases nor decreases; the wisdom of the paths and the wisdom of all aspects also neither increase nor decrease.
O Subhūti, the great Bodhisattvas rely upon that skillful means of neither increase nor decrease to cultivate Prajñāpāramitā. Through this teaching, the gathered accumulations of virtues become complete, and they realize the unsurpassed fruit of Enlightenment.
At that time, the venerable Subhūti said to the Buddha:
“World-Honored One, if a great Bodhisattva relies upon that skillful means of neither increase nor decrease to cultivate Prajñāpāramitā, and through this teaching all accumulated virtues are gathered in order to realize the unsurpassed fruit of Enlightenment, does that great Bodhisattva realize the unsurpassed fruit of Enlightenment by means of the initial thought-moment, or by means of a later thought-moment?
World-Honored One, if that great Bodhisattva realizes the unsurpassed fruit of Enlightenment by means of the initial thought-moment, then when that thought arises, the later thought has not yet arisen, and there is no correspondence between them. But if that great Bodhisattva realizes the unsurpassed fruit of Enlightenment by means of the later thought-moment, then when that thought arises, the previous thought has already ceased, and there is no correspondence between them. Thus, since thoughts and mental factors that appear before and after, advancing and retreating, do not align and have no harmonious relationship, how can there be an accumulation of wholesome roots? If it is impossible to accumulate wholesome roots, how can a Bodhisattva attain the unsurpassed fruit of Enlightenment?”
The Buddha said:
“O Subhūti, I will give a brief analogy so that those with wisdom may easily understand this meaning.
O Subhūti, what do you think? When a lamp is lit, does the initial flame burn the lamp wick, or does the later flame burn the lamp wick?
O Subhūti, what do you think? Is the lamp wick burned?”
Subhūti replied:
“World-Honored One, according to ordinary perception, the lamp wick is indeed burned.”
The Buddha said:
“O Subhūti, the great Bodhisattvas are likewise. They do not attain the unsurpassed fruit of Enlightenment by means of the initial thought-moment, nor do they attain it apart from that thought; they do not attain the unsurpassed fruit of Enlightenment by means of a later thought-moment, nor do they attain it apart from that thought. Therefore, the great Bodhisattvas attain the unsurpassed fruit of Enlightenment.
Furthermore, Subhūti, from the time they first arouse the mind and cultivate Prajñāpāramitā, the great Bodhisattvas have already perfected their study of the ten stages leading to the realization of the unsurpassed fruit of Enlightenment.”
The venerable Subhūti said to the Buddha:
“World-Honored One, which ten stages do the great Bodhisattvas perfect through study in order to realize the unsurpassed fruit of Enlightenment?”
The Buddha said:
“O Subhūti, the great Bodhisattvas practice the stage of Extremely Joyful up to the stage of Dharma Cloud, making them complete and leading to the realization of the unsurpassed fruit of Enlightenment. They also study the stage of Pure Observation, the stage of Lineage, the stage of the Eighth, the stage of Seeing, the stage of the Diminished, the stage of Freedom from Desire, the stage of Having Completed What Is to Be Done, the stage of the Pratyekabuddha, and the stage of the Tathāgata, making them complete and leading to the realization of the unsurpassed fruit of Enlightenment.
O Subhūti, the great Bodhisattvas diligently cultivate and study these ten stages. When they become complete, they do not realize the unsurpassed fruit of Enlightenment by means of the initial thought-moment, nor do they realize it apart from that thought; they do not realize the unsurpassed fruit of Enlightenment by means of a later thought-moment, nor do they realize it apart from that thought. Therefore, the great Bodhisattvas attain the unsurpassed fruit of Enlightenment.”
The venerable Subhūti said to the Buddha:
“World-Honored One, such dependent origination is extremely profound and subtle. It is that the great Bodhisattvas do not realize the unsurpassed fruit of Enlightenment by means of the initial thought-moment, nor do they realize it apart from that thought; they do not realize the unsurpassed fruit of Enlightenment by means of a later thought-moment, nor do they realize it apart from that thought. Therefore, the great Bodhisattvas attain the unsurpassed fruit of Enlightenment.”
The Buddha taught:
“Subhūti, what do you think? If the mind has already ceased, can it arise again?”
Subhūti replied:
“World-Honored One, no, it cannot be! Sugata, no, it cannot be!”
The Buddha taught:
“Subhūti, what do you think? If the mind has already arisen, can it be destroyed?”
Subhūti replied:
“World-Honored One, that is so! Sugata, that is so!”
The Buddha taught:
“Subhūti, what do you think? If there is a phenomenon that is destroyed, would the mind not also be destroyed?”
Subhūti replied:
“World-Honored One, no! Sugata, no!”
The Buddha taught:
“Subhūti, what do you think? Is abiding mind the same as suchness of mind?”
Subhūti replied:
“World-Honored One, that is so! Sugata, that is so!”
The Buddha taught:
“Subhūti, what do you think? Is the abiding of mind as suchness the ultimate reality?”
Subhūti replied:
“World-Honored One, no! Sugata, no!”
The Buddha taught:
“Subhūti, what do you think? Are suchness and ultimate reality profound?”
Subhūti replied:
“World-Honored One, that is so! Sugata, that is so!”
The Buddha taught:
“Subhūti, what do you think? Is suchness itself the mind?”
Subhūti replied:
“World-Honored One, no! Sugata, no!”
The Buddha taught:
“Subhūti, what do you think? Apart from suchness, is there a mind?”
Subhūti replied:
“World-Honored One, no! Sugata, no!”
The Buddha taught:
“Subhūti, what do you think? Is the mind itself suchness?”
Subhūti replied:
“World-Honored One, no! Sugata, no!”
The Buddha taught:
“Subhūti, what do you think? Apart from mind, is there suchness?”
Subhūti replied:
“World-Honored One, no! Sugata, no!”
The Buddha taught:
“Subhūti, what do you think? Does suchness see suchness?”
Subhūti replied:
“World-Honored One, no! Sugata, no!”
The Buddha taught:
“Subhūti, what do you think? If a great Bodhisattva earnestly practices in this way, is this practicing the profound Prajñāpāramitā?”
Subhūti replied:
“If a great Bodhisattva practices the profound Prajñāpāramitā in this way, there is completely no place of practice. Why? World-Honored One, because when a great Bodhisattva practices the profound Prajñāpāramitā, there is no mind manifesting and no place where it manifests. Why? World-Honored One, because when abiding in suchness, there is completely no manifestation and no place of manifestation.”
The Buddha taught:
“Subhūti, what do you think? When a great Bodhisattva practices the profound Prajñāpāramitā, where does the Bodhisattva practice?”
Subhūti replied:
“When a great Bodhisattva practices the profound Prajñāpāramitā, the Bodhisattva practices in the ultimate truth. Therein, both the activity of manifestation and the place of manifestation have no possession; the subject and object that are to be attained cannot be grasped.”
The Buddha taught:
“Subhūti, what do you think? When a great Bodhisattva practices the profound Prajñāpāramitā, while practicing in the ultimate truth, although not grasping characteristics, does the Bodhisattva practice according to characteristics?”
Subhūti replied:
“World-Honored One, no! Sugata, no!”
The Buddha taught:
“Subhūti, what do you think? When a great Bodhisattva practices the profound Prajñāpāramitā, while practicing in the ultimate truth, does the Bodhisattva destroy characteristics?”
Subhūti replied:
“World-Honored One, no! Sugata, no!”
The Buddha taught:
“Subhūti, what do you think? When a great Bodhisattva practices the profound Prajñāpāramitā, while practicing in the ultimate truth, has the Bodhisattva destroyed the concept of the perception of characteristics?”
Subhūti replied:
“World-Honored One, no! Sugata, no!”
The Buddha taught:
“Subhūti, what do you think? When a great Bodhisattva earnestly practices the profound Prajñāpāramitā, does the Bodhisattva neither destroy characteristics nor destroy the concept of the perception of characteristics?”
Subhūti replied:
“When that great Bodhisattva earnestly practices the profound Prajñāpāramitā, the Bodhisattva does not think: ‘I will destroy characteristics and destroy the concept of the perception of characteristics.’ The Bodhisattva also does not think: ‘I will destroy the absence of characteristics and destroy the concept of the perception of the absence of characteristics,’ because there is no discrimination regarding all phenomena.
“World-Honored One, although that great Bodhisattva, while practicing the profound Prajñāpāramitā, is able to be free from such discriminations, because the immeasurable supreme merits of the Buddha’s ten powers, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unshared Buddha qualities, and so forth, have not yet been perfected, the Bodhisattva has not yet attained the highest unsurpassed Enlightenment.
“World-Honored One, that great Bodhisattva accomplishes wondrous skillful means. Through the marvelous power of these skillful means, regarding all phenomena the Bodhisattva neither grasps nor destroys. Why? World-Honored One, because that great Bodhisattva clearly knows that the own-characteristic of all phenomena is emptiness.
“World-Honored One, that great Bodhisattva abides in the emptiness of the own-characteristic of all phenomena. Because of the urging power of the great compassion vows to guide sentient beings into the three kinds of samādhi, the Bodhisattva uses these three types of concentration to bring about the complete accomplishment of sentient beings.”
The Buddha taught:
“Subhūti, it is so, it is so, just as you have said.”
At that time, the venerable Subhūti said to the Buddha:
“World-Honored One, why does that great Bodhisattva enter these three kinds of samādhi in order to bring about the complete accomplishment of sentient beings?”
The Buddha taught:
“Subhūti, that great Bodhisattva abides in the samādhi of Emptiness. Seeing that sentient beings mostly cling to a self, the Bodhisattva uses the marvelous power of skillful means to teach and transform them, causing them to abide in the samādhi of Emptiness.
“Subhūti, that great Bodhisattva abides in the samādhi of Signlessness. Seeing that sentient beings mostly practice according to appearances, the Bodhisattva uses the marvelous power of skillful means to teach and transform them, causing them to abide in the samādhi of Signlessness.
“Subhūti, that great Bodhisattva abides in the samādhi of Wishlessness. Seeing that sentient beings mostly seek happiness and comfort from external things, the Bodhisattva uses the marvelous power of skillful means to teach and transform them, causing them to abide in the samādhi of Wishlessness.”
Now, Subhuti, that Great Bodhisattva practices the profound Prajna-paramita and enters these three Samadhi in order to bring about the complete accomplishment for such sentient beings.
At that time, Venerable Shariputra asked Venerable Subhuti:
“Venerable Subhuti, if a Great Bodhisattva, while in a dream, enters these three Samadhi, does this increase the benefit with regard to the profound Prajna-paramita?”
Subhuti replied:
“Venerable Shariputra, if a Great Bodhisattva, while awake during the daytime, enters these three Samadhi and thereby increases the benefit with regard to the profound Prajna-paramita, then entering those three Samadhi in a dream also increases the benefit. Why? Venerable Shariputra, because there is no difference between daytime and dreams.
Venerable Shariputra, if a Great Bodhisattva practices Prajna-paramita during the daytime, and that is called cultivating the profound Prajna-paramita, then that Great Bodhisattva’s practice of Prajna-paramita in dreams is also called cultivating the profound Prajna-paramita. The way in which the three Samadhi increase the benefit with regard to the profound Prajna-paramita is likewise the same.”
At that time, Shariputra asked Subhuti:
“When Great Bodhisattvas create karma in dreams, does this increase or diminish benefit? The Buddha taught that conditioned phenomena are false and unreal, like actions performed in a dream. Then how can those actions increase or decrease anything? How is this to be understood? Is it possible that the karma created in dreams can increase benefit or diminish it? Even when one awakens and remembers, reflects upon, and discriminates the things done in dreams, is there still increase or decrease?”
Subhuti replied:
“There are people who, during the daytime, kill another living being, and then at night in a dream remember and discriminate this, feeling greatly pleased; or there are people who, in a dream, see themselves killing another and think they are awake, thereby giving rise to joy. What do you think of these two kinds of karma?”
Shariputra replied:
“Without an object as a condition, neither thought nor action can arise; there must be an object as a condition before thought and action can manifest. In dreams, upon what do thought and action depend in order to arise?”
Subhuti replied:
“Indeed, indeed! Whether in dreams or while awake, without an object as a condition, thought and action do not arise; with an object as a condition, thought and action manifest. Why? Venerable Shariputra, whether in dreams or while awake, there must be a transformation of consciousness within the phenomena of seeing, hearing, understanding, and knowing; therefore defilement or purity arises. If there are no such phenomena of seeing, hearing, understanding, and knowing, then there is no transformation of consciousness, and there is neither defilement nor purity. Therefore, one should know that whether in dreams or while awake, when there is an object as a condition, thought and action arise; when there is no object as a condition, thought and action do not arise.”
Shariputra asked Subhuti:
“The Buddha taught that thought and action are both free from inherent nature. Then why can it be said that there are objects as conditions from which they arise?”
Subhuti replied:
“Although thoughts, actions, and the inherent nature of the phenomena that are objects of conditions are all empty, because one’s own mind grasps and maintains discriminated appearances, it is said that thought and action arise due to objects as conditions. If there were no objects as conditions, thought and action would not arise.”
At that time, Venerable Shariputra again asked Venerable Subhuti:
“If a Great Bodhisattva, while in a dream, practices generosity, pure morality, patience, diligence, meditative concentration, and Prajna, dedicates those roots of virtue equally to all sentient beings, and transfers them toward the unsurpassed enlightenment, does that Great Bodhisattva truly perform a dedication toward Great Bodhi?”
Venerable Subhuti said to Shariputra:
“The Great Bodhisattva Maitreya has long ago received the prediction of non-retrogression and has only one more lifetime before he will certainly become a Buddha. He possesses the ability to answer all questions appropriately. At present, in this assembly, we should ask him. The Future Buddha Maitreya will certainly give the answer.”
At that time, Shariputra, following Subhuti’s words, respectfully questioned Bodhisattva Maitreya.
At this time, Bodhisattva Maitreya said to Shariputra:
“What are these so-called phenomena that I can explain? Are they form? Are they feeling, perception, formations, and consciousness? Are they the emptiness of form? Are they the emptiness of feeling, perception, formations, and consciousness? Moreover, form cannot explain; feeling, perception, formations, and consciousness also cannot explain. The emptiness of form cannot explain; the emptiness of feeling, perception, formations, and consciousness also cannot explain.
Why? Shariputra, I completely do not see any phenomenon that is the subject who explains, any phenomenon that is the object being explained, any place or time of explanation, or anything by means of which explanation is accomplished. I completely do not see any phenomenon called the subject who receives prediction, any phenomenon called the object receiving prediction; nor do I see the place where prediction occurs, the time of prediction, or anything through which prediction is received.
Because the nature of all phenomena is empty, completely without possession, non-dual, without discrimination, ultimately exhausted, and impossible to grasp.”
At that time, Shariputra again asked the Great Bodhisattva Maitreya:
“The Dharma that you have spoken—is it exactly as you have realized it?”
The Great Bodhisattva Maitreya said:
“The Dharma that I have spoken is not the same as the Dharma that has been realized. Why? Shariputra, because the Dharma that I have realized cannot be expressed.”
Shariputra then thought:
“The Great Bodhisattva Maitreya possesses profound and vast wisdom. He has cultivated all the practices of generosity, pure morality, patience, diligence, meditative concentration, and Prajna-paramita, perfecting them long ago. Taking non-attainment as his means, he is therefore able to answer questions in such a way.”
At that time, the Buddha said to Shariputra:
“Shariputra, what do you think? Through that Dharma, you attained the fruit of Arhatship. Did you see that Dharma as something that could be spoken?”
Shariputra replied:
“World-Honored One, no! Sugata, no!”
The Buddha said:
“Shariputra, the Dharma realized by those Great Bodhisattvas who practice the profound Prajna-paramita is likewise the same.
Shariputra, that Great Bodhisattva does not think: ‘Through this Dharma I will receive a prediction’; nor does he think: ‘Through this Dharma I am now receiving a prediction’; nor does he think: ‘Through this Dharma I have already received a prediction.’ He does not think: ‘Through this Dharma I will attain the unsurpassed enlightenment.’
Shariputra, that Great Bodhisattva who practices the profound Prajna-paramita does not give rise to doubt, thinking: ‘Will I attain or not attain the unsurpassed enlightenment?’ He only thinks: ‘With regard to the unsurpassed enlightenment, I will certainly realize it.’
Shariputra, that Great Bodhisattva who practices the profound Prajna-paramita, upon hearing the profound Dharma, does not become frightened, alarmed, or afraid. With regard to attaining the unsurpassed enlightenment, he also does not become fearful, but decisively knows for himself that he will attain the goal to be reached, the unsurpassed enlightenment.”
Chapter 51: THE PRACTICE OF ASPIRATION (1)
At that time, the Buddha said to Venerable Subhuti:
Now, Subhūti, there are Great Bodhisattvas who cultivate the perfection of giving. Seeing sentient beings oppressed by hunger and thirst, their clothing torn and worn, and their bedding and necessities lacking, the Great Bodhisattva thinks: “What should I do to rescue such classes of sentient beings, causing them to be free from greed and stinginess and no longer experience such deprivation?” Having thought thus, they make the vow: “I must diligently strive, not begrudging even my body or life, wholeheartedly cultivate the perfection of giving, bring about the complete fulfillment of sentient beings, adorn and purify the Buddha-land, quickly perfect it, and swiftly attain the unsurpassed enlightenment. In my Buddha-land there will be no sentient beings who lack such necessities. Just as in the heavens of the Four Heavenly Kings, the Thirty-three Heavens, the Yāma Heaven, the Tuṣita Heaven, the Heaven of Enjoying Transformations, and the Heaven of Freely Enjoying Others’ Creations, where the gods always fully enjoy such supreme and wondrous pleasures.”
Subhūti, through this perfection of giving, that Great Bodhisattva’s cultivation is quickly perfected and they draw near the unsurpassed enlightenment.
Furthermore, Subhūti, there are Great Bodhisattvas who cultivate the perfection of pure morality. Seeing sentient beings consumed by afflictions, killing one another, stealing, engaging in sexual misconduct and wrongful conduct, speaking false words, harsh words, divisive words, and frivolous or confused speech, and giving rise to various forms of greed, anger, and wrong views, they see that because of these causes and conditions, beings suffer premature death, many illnesses, withered appearances, lack of dignity, poverty, birth into lowly families, ugly forms, deformities, impurity, and that whatever they say is not believed by others; their speech is vulgar, close friends avoid them; whatever they express is crude and unrefined, they are greedy and miserly, jealous, constantly burned by evil views, slander the true Dharma, and disparage sages and saints.
Subhūti, that Great Bodhisattva, having seen these matters, thinks: “What should I do to rescue such classes of sentient beings, causing them to be free from the karmic consequences of evil actions?” Having thought thus, they make the vow: “I must diligently strive, not begrudging my body or life, wholeheartedly cultivate the perfection of pure morality, bring about the complete fulfillment of sentient beings, adorn and purify the Buddha-land, quickly perfect it, and swiftly attain the unsurpassed enlightenment. In my Buddha-land there will be no sentient beings who experience such karmic consequences of evil deeds; all sentient beings there will practice the ten wholesome deeds, live long lives, and enjoy supreme and wondrous blessings.”
Subhūti, through this perfection of pure morality, that Great Bodhisattva’s cultivation is quickly perfected and they draw near the unsurpassed enlightenment.
Furthermore, Subhūti, there are Great Bodhisattvas who cultivate the perfection of patience. Seeing sentient beings who are often angry, scold, insult, and humiliate one another, and who use various kinds of knives, sticks, tiles, stones, fists, clods of earth, and so forth to harm one another until they lose their lives, never giving up such actions.
Subhūti, that Great Bodhisattva, having seen such matters, thinks: “What should I do to rescue those classes of sentient beings, causing them to abandon the evil deeds they have created?” Having thought thus, they make the vow: “I must diligently strive, not begrudging my body or life, cultivate the perfection of patience, bring about the complete fulfillment of sentient beings, adorn and purify the Buddha-land, quickly perfect it, and swiftly attain the unsurpassed enlightenment. In my Buddha-land there will be no sentient beings who create such evil actions and afflictions. All sentient beings there gradually become close to one another like parents, brothers, sisters, men and women, and friends, cherishing and benefiting one another.”
Subhūti, through this perfection of patience, that Great Bodhisattva’s cultivation is quickly perfected and they draw near the unsurpassed enlightenment.
Furthermore, Subhūti, there are Great Bodhisattvas who cultivate the perfection of diligence. Seeing sentient beings who are lazy, negligent, and not at all diligent in seeking progress, who abandon the three vehicles and do not wholeheartedly cultivate the wholesome practices of humans and heavenly beings.
Subhūti, that Great Bodhisattva, having seen these matters, thinks: “What should I do to rescue such classes of sentient beings, causing them to be free from all laziness and negligence?” Having thought thus, they make the vow: “I must diligently strive, not begrudging my body or life, cultivate the perfection of diligence, bring about the complete fulfillment of sentient beings, adorn and purify the Buddha-land, quickly perfect it, and swiftly attain the unsurpassed enlightenment. In my Buddha-land there will be no such lazy and negligent sentient beings; all sentient beings there will be vigorous and diligent, diligently cultivate the wholesome paths, create causes for the three vehicles, be born among gods and humans, and quickly attain liberation.”
Subhūti, through this perfection of diligence, that Great Bodhisattva’s cultivation is quickly perfected and they draw near the unsurpassed enlightenment.
Furthermore, Subhūti, there are Great Bodhisattvas who cultivate the perfection of meditative absorption. Seeing sentient beings constantly obscured by sensual desire, anger, dullness, sleepiness, restlessness, regret, and doubt; also lacking mindfulness and being heedless; unable even to cultivate the four meditative absorptions, the four immeasurables, and the four formless concentrations, much less diligently cultivate the supramundane concentration practices.
Subhūti, that Great Bodhisattva, having seen these matters, thinks: “What should I do to rescue such classes of sentient beings, causing them to be free from the obscurations that scatter and distort their minds?” Having thought thus, they make the vow: “I must diligently strive, not begrudging my body or life, cultivate the perfection of meditative absorption, bring about the complete fulfillment of sentient beings, adorn and purify the Buddha-land, quickly perfect it, and swiftly attain the unsurpassed enlightenment. In my Buddha-land there will be no sentient beings who are afflicted by such various obscurations that scatter and distort their minds. All sentient beings there are always自在 according to the wondrous functions of the meditative absorption teachings, the immeasurable concentrations, the formless concentrations, and so forth.”
Subhūti, through this perfection of meditative absorption, that Great Bodhisattva’s cultivation is quickly perfected and they draw near the unsurpassed enlightenment.
Furthermore, Subhūti, there are Great Bodhisattvas who cultivate the perfection of wisdom. Seeing sentient beings remaining foolish for a long time, following the paths of inferior wisdom; losing both worldly and supramundane right views; denying the existence of karma and the karmic results of wholesome and unwholesome deeds; and clinging to annihilation, permanence, identity, difference, both simultaneously and not simultaneously, and all kinds of mistaken doctrines.
Subhūti, that Great Bodhisattva, having seen these matters, thinks: “What should I do to rescue such classes of sentient beings, causing them to abandon evil views and false attachments?” Having thought thus, they make the vow: “I must diligently strive, not begrudging my body or life, cultivate the perfection of wisdom, bring about the complete fulfillment of sentient beings, adorn and purify the Buddha-land, quickly perfect it, and swiftly attain the unsurpassed enlightenment. In my Buddha-land there will be no sentient beings who follow such paths of inferior wisdom and false attachments; all sentient beings will possess right views, attain various forms of sublime wisdom, and fully possess the three knowledges.”
Subhūti, through this perfection of wisdom, that Great Bodhisattva’s cultivation is quickly perfected and they draw near the unsurpassed enlightenment.
Furthermore, Subhūti, there are Great Bodhisattvas who cultivate all six perfections and see that sentient beings have three distinct categories: first, those of fixed wrong destiny; second, those of fixed right destiny; third, those of uncertain destiny.
Subhūti, that Great Bodhisattva, having seen this matter, thinks: “By what skillful means should I rescue such classes of sentient beings, causing them to leave the groups of wrong and uncertain destiny?” Having thought thus, they make the vow: “I must diligently strive, not begrudging my body or life, cultivate the six perfections, bring about the complete fulfillment of sentient beings, adorn and purify the Buddha-land, quickly perfect it, and swiftly attain the unsurpassed enlightenment. In my Buddha-land there will be no sentient beings belonging to the groups of fixed wrong destiny and uncertain destiny, nor will there even be the names of those two groups; all sentient beings there belong only to the group of fixed right destiny.”
Subhūti, through these six perfections, that Great Bodhisattva’s cultivation is quickly perfected and they draw near the unsurpassed enlightenment.
Furthermore, Subhūti, there are Great Bodhisattvas who cultivate all six perfections and see sentient beings fallen into the three evil paths: hells, animals, and the realm of hungry ghosts.
Subhūti, that Great Bodhisattva, having seen these matters, thinks: “What should I do to rescue such classes of sentient beings, causing them to forever leave the suffering of the three evil paths?” Having thought thus, they make the vow: “I must diligently strive, not begrudging my body or life, cultivate the six perfections, bring about the complete fulfillment of sentient beings, adorn and purify the Buddha-land, quickly perfect it, and swiftly attain the unsurpassed enlightenment. In my Buddha-land there will be no three evil paths of hells, animals, and hungry ghosts, nor even the names of such three evil paths. All sentient beings there are included within the realm of goodness.”
Subhūti, through these six perfections, that Great Bodhisattva’s cultivation is quickly perfected and they draw near the unsurpassed enlightenment.
Furthermore, Subhūti, there are Great Bodhisattvas who cultivate all six perfections and see that sentient beings, because of evil karmic obstacles, dwell upon the great earth where the terrain is uneven, with hills and hollows, pits and ravines, weeds, barren trees, sharp poisonous thorns, and filled with various kinds of impurities.
Subhūti, that Great Bodhisattva, having seen these matters, thinks: “What should I do to rescue such classes of sentient beings, causing them to forever eliminate evil karmic obstacles and transform their dwelling places?” Having thought thus, they make the vow: “I must diligently strive, not begrudging my body or life, cultivate the six perfections, bring about the complete fulfillment of sentient beings, adorn and purify the Buddha-land, quickly perfect it, and swiftly attain the unsurpassed enlightenment. In my Buddha-land there will be no great earth formed by evil karma as described above. The dwelling places of sentient beings there will have level and even ground, gardens, forests, ponds, lakes, and various fragrant flowers of fresh beauty interwoven together, creating an adornment that is extremely pleasing and delightful.”
Subhūti, through these six perfections, that Great Bodhisattva’s cultivation is quickly perfected and they draw near the unsurpassed enlightenment.
Furthermore, Subhūti, there are Great Bodhisattvas who cultivate all six perfections and see that sentient beings, because their merits and virtues are thin and limited, dwell upon the great earth where there are no precious jewels, only various kinds of earth, stones, tiles, and bricks.
Subhūti, that Great Bodhisattva, having seen these matters, thinks: “How should I rescue such sentient beings who have many offenses and little merit, causing their dwelling places to contain many precious jewels?” Having thought thus, they make the vow: “I must diligently strive, not begrudging my body or life, cultivate the six perfections, bring about the complete fulfillment of sentient beings, adorn and purify the Buddha-land, quickly perfect it, and swiftly attain the unsurpassed enlightenment. In my Buddha-land there will be no such sentient beings with many offenses and little merit; rather, everywhere there will be golden sand spread across the land, with beryl jewels and other precious gems of rare, wondrous quality. Sentient beings enjoy these blessings without becoming attached or clinging to them.”
Subhūti, through these six perfections, that Great Bodhisattva’s cultivation is quickly perfected and they draw near the unsurpassed enlightenment.
Furthermore, Subhūti, there are Great Bodhisattvas who cultivate all six perfections and see that sentient beings, whenever they acquire anything, give rise to attachment and craving, from which they then create evil actions.
Subhūti, that Great Bodhisattva, having seen these matters, thinks: “How should I rescue such classes of sentient beings, causing them to forever leave evil karma and attachment?” Having thought thus, they make the vow: “I must diligently strive, not begrudging my body or life, cultivate the six perfections, bring about the complete fulfillment of sentient beings, adorn and purify the Buddha-land, quickly perfect it, and swiftly attain the unsurpassed enlightenment. In my Buddha-land there will be no sentient beings who acquire such evil things; all sentient beings there, regarding forms and other objects, neither take hold of them nor give rise to attachment or defilement.”
Subhūti, through these six perfections, that Great Bodhisattva’s cultivation is quickly perfected and they draw near the unsurpassed enlightenment.
Furthermore, Subhūti, there are Great Bodhisattvas who cultivate the six perfections completely and perceive that sentient beings are divided into four different lineages of noble and low status: first, the Kṣatriya; second, the Brāhmaṇa; third, the Vaiśya; fourth, the Śūdra.
Subhūti, after that Great Bodhisattva has perceived these matters, he immediately reflects: “By what means should I help those kinds of sentient beings, causing them no longer to have such divisions into four different lineages of noble and low status?” Having reflected in this way, he then makes the vow: “I must diligently strive, without cherishing my body or life, cultivate the six perfections, bring about the complete accomplishment of sentient beings, adorn and purify the Buddha-field, causing it to be quickly perfected, and swiftly realize the unsurpassed state of Enlightenment. In my Buddha-field there will be no such divisions into four different lineages of noble and low status; all sentient beings there will belong to only one lineage, all will be noble and all will be human beings.”
Subhūti, because of these six perfections, that Great Bodhisattva’s cultivation quickly becomes complete and draws near the unsurpassed state of Enlightenment.
Furthermore, Subhūti, there are Great Bodhisattvas who cultivate the six perfections completely and see that sentient beings have differences in their family backgrounds, being of higher, middle, or lower status.
Subhūti, after that Great Bodhisattva has seen these matters, he immediately reflects: “By what means should I help those kinds of sentient beings, causing them no longer to have differences in family background according to superior, intermediate, and inferior ranks?” Having reflected in this way, he then makes the vow: “I must diligently strive, without cherishing my body or life, cultivate the six perfections, bring about the complete accomplishment of sentient beings, adorn and purify the Buddha-field, causing it to be quickly perfected, and swiftly realize the unsurpassed state of Enlightenment. In my Buddha-field there will be no differences in family background according to superior, intermediate, and inferior ranks; all sentient beings there will be of the same superior rank.”
Subhūti, because of these six perfections, that Great Bodhisattva’s cultivation quickly becomes complete and draws near the unsurpassed state of Enlightenment.
Furthermore, Subhūti, there are Great Bodhisattvas who cultivate the six perfections completely and perceive that sentient beings have differences in physical appearance, whether beautiful or ugly.
Subhūti, after that Great Bodhisattva has perceived these matters, he immediately reflects: “By what means should I help those kinds of sentient beings, causing them no longer to have such differences in physical appearance?” Having reflected in this way, he then makes the vow: “I must diligently strive, without cherishing my body or life, cultivate the six perfections, bring about the complete accomplishment of sentient beings, adorn and purify the Buddha-field, causing it to be quickly perfected, and swiftly realize the unsurpassed state of Enlightenment. In my Buddha-field there will be no kinds of sentient beings having such differences in physical appearance. All sentient beings there will have bodies of pure gold color, extraordinarily beautiful, pleasing to behold by all, and all will accomplish the foremost perfectly pure form-body.”
Subhūti, because of these six perfections, that Great Bodhisattva’s cultivation quickly becomes complete and draws near the unsurpassed state of Enlightenment.