THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
Volume 453
Chapter 60: Arrogance (2)
Furthermore, Subhūti, what is it like when a great Bodhisattva, because they have not long practiced the Perfection of Giving, Morality, Patience, Diligence, Meditation, and Wisdom, up to and including being far removed from skillful means, is deceived and enticed by Māra? Great Bodhisattvas should clearly understand this. There is a Māra who, wishing to deceive them, transforms into various forms, appears before the great Bodhisattva, and says:
“Excellent, good man! Do you know? The Buddhas of the past have already predicted your attainment of Bodhi. You will certainly attain the unsurpassed, irreversible awakening. I know the different names of your parents, brothers, sisters, relatives, and friends, even for seven generations. You were born in such-and-such a place, country, city, village, hamlet, in such-and-such a year, month, day, hour, under such-and-such a star, during the reign of such-and-such a king.”
If Māra sees that the Bodhisattva has a gentle disposition and dull faculties, he falsely says:
“Your disposition and faculties were also like this in your previous lives.”
If he sees that the Bodhisattva has a firm disposition and sharp faculties, he falsely says:
“Your disposition and faculties were also like this in your previous lives.”
If the Bodhisattva lives in seclusion, or regularly goes on alms rounds, or accepts food only once, or eats only one meal a day, or eats only from one bowl, or dwells in a charnel ground, or in an open field, or beneath a tree, or wears rag robes, or keeps only three robes, or always sits without lying down, or uses worn-out sitting mats, or has few desires, or knows contentment, or delights in solitude, or possesses right mindfulness, or delights in tranquil meditation, or is endowed with profound wisdom, or disregards material gain, or pays little attention to praise, or prefers austerity and does not anoint the feet with oil, or sleeps little, or has abandoned restlessness, or delights in gentle speech, or prefers speaking little—
After seeing all these practices, Māra falsely says:
“In your previous lives you were just like this. Why? Because today you have perfected these various virtues that everyone in the world can see. Surely you possessed these same various virtues in your past lives. You should rejoice and never look down upon yourself.”
Hearing Māra speak about their virtues in past and future lives, speak of their own and their friends’ names, and praise their superior wholesome roots, that great Bodhisattva becomes exceedingly delighted, gives rise to arrogance, and begins to belittle, insult, and despise other Bodhisattvas.
Knowing that they are dull-minded and have become arrogant, looking down upon others, Māra again says to them:
“You have certainly perfected these excellent virtues. The Thus Come One, the Worthy One, the Perfectly Enlightened One of the past has already predicted your enlightenment. You will definitely attain the unsurpassed awakening without ever turning back, because such auspicious signs have appeared.”
At that time, in order to disturb that person’s mind, Māra transforms himself into the form of a monk, or a layperson, or a parent, friend, or even a human or non-human being, appears before them, and loudly declares:
“Excellent, Great Being! You have perfected such virtues. The Buddhas of the past predicted your supreme Bodhi long ago. You are already irreversible with respect to unsurpassed awakening. Why? Because you possess all the excellent marks and virtues of an irreversible Bodhisattva. You should honor yourself and have no doubts.”
When the Bodhisattva hears these words, their arrogance becomes even more firmly established.
Subhūti, as I have said, the characteristics and conduct truly possessed by an irreversible great Bodhisattva are all absent in this Bodhisattva.
Subhūti, you should know that this great Bodhisattva has fallen under Māra’s control and has been thrown into confusion, unable to act independently. Why? Because they have not truly attained the characteristics and conduct of an irreversible Bodhisattva. Merely hearing Māra falsely praise their virtues and recite their name, they become arrogant, overbearing, contemptuous, and insulting toward other Bodhisattvas.
Therefore, Subhūti, if a great Bodhisattva wishes to attain unsurpassed awakening, they must clearly understand the workings of Māra and not allow themselves to be deceived into giving rise to pride.
Therefore, Subhūti, there are great Bodhisattvas who are controlled and confused by Māra, becoming proud merely because of empty fame. Why? Because previously they had not practiced the Perfection of Giving up to the Perfection of Wisdom; had not abided in the inner emptiness up to the emptiness of the intrinsic nature of emptiness; had not abided in Suchness up to the inconceivable realm; had not abided in the Noble Truths of suffering, its origin, cessation, and the path; had not practiced the Four Foundations of Mindfulness up to the Noble Eightfold Path; had not practiced the Four Meditations, the Four Immeasurables, or the Four Formless Concentrations; had not practiced the Eight Liberations up to the Ten Totalities; had not practiced the liberations of Emptiness, Signlessness, and Wishlessness; had not practiced the stages from Joyful to Dharma Cloud; had not practiced all dhāraṇīs and all samādhis; had not practiced the five kinds of divine vision and the six supernatural powers; had not practiced the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha; had not practiced unfailing mindfulness and constant equanimity; had not practiced the Wisdom of All, the Wisdom of the Path, or the Wisdom of All Aspects; had not practiced all the Bodhisattva practices; and had not practiced the unsurpassed awakening of all Buddhas. Because of this, they provide Māra with an opportunity.
Such a great Bodhisattva cannot clearly understand the workings of the four kinds of Māra, and therefore gives Māra an opportunity. They do not truly understand form, feeling, perception, formations, or consciousness; they do not understand the eye-base through the mind-base; they do not understand visible forms through mental objects; they do not understand the eye-element through the mind-element; they do not understand the form-element through the dharma-element; they do not understand eye-consciousness through mind-consciousness; they do not understand eye-contact through mind-contact; they do not understand the feelings arising dependent on eye-contact through those arising dependent on mind-contact; they do not understand the earth element through the consciousness element; they do not understand ignorance through old age and death; they do not understand the Perfection of Giving through the Perfection of Wisdom; they do not understand the inner emptiness through the emptiness of the intrinsic nature of emptiness; they do not understand the inconceivable realm; they do not understand the Noble Truths of suffering, origin, cessation, and the path; they do not understand the Four Foundations of Mindfulness through the Noble Eightfold Path; they do not understand the Four Meditations, Four Immeasurables, or Four Formless Concentrations; they do not understand the Eight Liberations through the Ten Totalities; they do not understand the liberations of Emptiness, Signlessness, and Wishlessness; they do not understand the stages from Joyful to Dharma Cloud; they do not understand all dhāraṇīs and samādhis; they do not understand the five kinds of vision and six supernatural powers; they do not understand the ten powers of the Tathāgata through the eighteen unique qualities of a Buddha; they do not understand unfailing mindfulness and constant equanimity; they do not understand the fruit of Stream-enterer through that of Pratyekabuddha; they do not understand the Wisdom of All, the Wisdom of the Path, or the Wisdom of All Aspects; nor do they understand the true nature, namely that the names of sentient beings and all phenomena are without inherent characteristics.
Because of this, Māra gains an opportunity, transforms into various appearances, and says to this great Bodhisattva:
“Your practice and vows have been perfected. You will attain unsurpassed awakening. When you become a Buddha, you will possess such excellent virtues and such a noble title.”
Since Māra knows that this Bodhisattva has long cherished the aspiration, “When I become a Buddha, I will possess such virtues and such a title,” he makes this prediction according to the Bodhisattva’s own wishes.
At that time, because they are separated from the Perfection of Wisdom and lack skillful means, when they hear Māra’s prediction, the Bodhisattva thinks:
“How remarkable! Whoever foretold that I would become a Buddha with the virtues and title I have long imagined and wished for must surely know that the Buddhas of the past have already predicted my supreme Bodhi. I will certainly attain unsurpassed, irreversible awakening. When I become a Buddha, I will surely receive such an honored title and such virtues.”
Whether deceived by Māra himself, by Māra’s followers, or by monks acting under Māra’s influence, when they hear the prediction, “In the future you will become a Buddha with such a name,” they become even more arrogant and think:
“In the future I will certainly become a Buddha and attain such virtues and such a title. None of the other Bodhisattvas can compare with me.”
Subhūti, you should know, just as I have said, that this great Bodhisattva has not yet perfected any of the characteristics of an irreversible Bodhisattva. Merely because Māra falsely says they will become a Buddha, they become proud, despise, and slander other Bodhisattvas.
Subhūti, you should know that because they have become proud and have despised and slandered other Bodhisattvas, they have distanced themselves from unsurpassed awakening. You should also know that because they have abandoned the Perfection of Wisdom, lack skillful means, have left behind good spiritual friends, and constantly associate with bad companions, they will fall into the path of the Śrāvaka or the Pratyekabuddha.
Subhūti, you should know that if, in this very life, that great Bodhisattva regains right mindfulness, sincerely repents, abandons pride, and constantly draws near to good spiritual friends, then although they may continue to wander through birth and death for a long time, afterward, relying on the skillful means of the profound Perfection of Wisdom, they will gradually cultivate the path and attain unsurpassed awakening.
Subhūti, you should know that if, in this very life, that great Bodhisattva does not regain right mindfulness, cannot sincerely repent, does not abandon pride, and does not delight in associating with good spiritual friends, then even after wandering in saṃsāra for a long time and diligently cultivating wholesome actions, they will still fall into the path of the Śrāvaka or Pratyekabuddha.
Suppose there is a monk seeking the fruit of a Śrāvaka. If he commits any one of the four gravest offenses, he immediately ceases to be a true renunciant or a son of the Śākya. In this very life he certainly cannot attain any of the four fruits of the holy path.
Likewise, Bodhisattvas who become attached to empty reputation merely hear Māra falsely declare that they will become Buddhas. They immediately give rise to arrogance and proceed to despise and slander other great Bodhisattvas. You should know that this offense is immeasurably greater than the four gravest offenses committed by a monk. Indeed, compared with even the five heinous offenses of immediate retribution, the Bodhisattva’s offense is countless times greater. Why? Because the Bodhisattva has not truly perfected these excellent virtues, yet merely hearing Māra’s false prediction of Buddhahood becomes arrogant and despises other Bodhisattvas. Therefore this offense exceeds even the five heinous crimes.
Therefore, one should know that if a great Bodhisattva wishes to attain unsurpassed awakening, they must thoroughly understand the subtle workings of Māra, such as falsely predicting future titles and honors, and diligently seek unsurpassed awakening.
Furthermore, Subhūti, there are great Bodhisattvas who practice seclusion by dwelling in mountains, forests, lonely marshes, open plains, or other quiet and secluded places, sitting silently in contemplation.
At that time Māra comes to them respectfully, praises them, and says:
“Excellent! Great Being, you are able to cultivate true seclusion in this way. This practice of seclusion is praised by all Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones. Śakra, Lord of the Gods, the heavenly beings, and the immortals all protect, honor, and make offerings to those who practice in this way. You should remain here constantly and not go elsewhere.”
Subhūti, you should know that I do not praise Bodhisattvas who dwell in lonely and tranquil places such as wildernesses or mountain forests, sitting silently in contemplation merely to cultivate this kind of seclusion.
The Venerable Subhūti asked:
“World-Honored One, what practices should great Bodhisattvas cultivate besides seclusion, such that the Buddha does not praise those who remain in quiet places like mountains and forests or empty fields, using no luxurious bedding, sitting silently in contemplation, and cultivating the virtues of seclusion?”
The Buddha said:
Subhūti, great Bodhisattvas may dwell in mountains and forests, secluded marshes, open plains, or other quiet places, or even in towns, villages, capitals, and other noisy, complicated places. Yet if they are able to abandon evil karma, afflictions, and the aspiration for the fruits of the Śrāvaka or Pratyekabuddha paths, while diligently cultivating Prajñāpāramitā and other supreme virtues, only then are they called Bodhisattvas who truly practice the conduct of seclusion. This conduct of seclusion is praised unanimously by all Tathāgatas, Arhats, Perfectly Enlightened Ones, and approved by all Buddhas for Bodhisattvas to cultivate constantly. Whether by day or by night, they should contemplate correctly and diligently cultivate these practices of seclusion. This is called the Bodhisattva’s practice of seclusion. This conduct is free from any aspiration for the fruits of the Śrāvaka or Pratyekabuddha paths and from all evil karma and afflictions. It is free from all noisy defilements and therefore completely pure, enabling Bodhisattvas to swiftly attain unsurpassed enlightenment while continuously benefiting sentient beings.
What Māra praises—such as living in mountains and forests, secluded marshes, wildernesses, not using new bedding, sitting quietly, and meditating in solitude—is not the true conduct of seclusion for a Bodhisattva. Why? Because such seclusion is still mixed with noisy defilements; that is, it remains entangled with evil karma, afflictions, or the aspiration for the fruits of the Śrāvaka or Pratyekabuddha paths. Such a person cannot diligently believe in and cultivate Prajñāpāramitā and therefore cannot perfect the wisdom of omniscience.
Subhūti, you should know that there are great Bodhisattvas who delight in practicing the kind of seclusion praised by Māra, yet they become arrogant, their minds impure, and they disparage and insult other great Bodhisattvas. Those other great Bodhisattvas may live in towns, villages, or capitals, yet their minds remain pure, unmixed with evil karma, afflictions, or aspirations for the fruits of the Śrāvaka or Pratyekabuddha paths. They diligently cultivate the Perfection of Giving through the Perfection of Wisdom; diligently abide in the internal emptiness through the emptiness of the intrinsic nature of emptiness; diligently abide in thusness through the inconceivable realm; diligently abide in the noble truths of suffering, its origin, its cessation, and the path; diligently cultivate the Four Foundations of Mindfulness through the Noble Eightfold Path; diligently cultivate the Four Meditations, the Four Immeasurables, the Four Formless Concentrations, the Five Supernormal Powers, and other worldly virtues; diligently cultivate the liberations of Emptiness, Signlessness, and Wishlessness; diligently cultivate the ten Bodhisattva stages; diligently cultivate all dhāraṇī gateways and samādhi gateways; diligently cultivate the five kinds of vision and the six supernormal powers; diligently cultivate the Eight Liberations through the Ten Universal Bases; diligently cultivate the Ten Powers of the Tathāgata through the Eighteen Unique Qualities of a Buddha; diligently cultivate unfailing mindfulness and the constant quality of equanimity; diligently cultivate omniscient wisdom, the wisdom of the path, and the wisdom of all aspects; adorn Buddha lands and teach sentient beings. Although they dwell amid noise, their minds remain tranquil, and they constantly practice true seclusion.
Yet that other Bodhisattva continually gives rise to arrogance toward such truly pure Bodhisattvas, ridiculing, insulting, slandering, and oppressing them. Subhūti, you should know that this Bodhisattva has departed from Prajñāpāramitā and lacks skillful means. Even if he remains alone in a vast wilderness extending a hundred yojanas, completely devoid of wild beasts, poisonous snakes, or bandits, inhabited only by spirits and rākṣasas, and remains there for one year, five years, ten years, a hundred years, a thousand years, countless millions of years, or even longer, practicing seclusion, he still does not understand genuine seclusion. Genuine seclusion means that although great Bodhisattvas dwell amid noise, their minds remain tranquil, free from evil karma, afflictions, and aspirations for the Śrāvaka or Pratyekabuddha paths, while directing themselves toward unsurpassed enlightenment.
Subhūti, you should know that even if a great Bodhisattva dwells in solitude for a long time, if he still harbors aspirations for the attainments of the Śrāvaka or Pratyekabuddha paths and is deeply attached to them, relying upon the teachings of those two vehicles to practice seclusion and becoming heavily attached to such practice, then although he practices seclusion in this way, he is not in harmony with the mind of the Tathāgata.
Subhūti, you should know that the genuine conduct of seclusion praised by me has not yet been mastered by this Bodhisattva. Nor does he even possess a resemblance to that supreme true seclusion. Why? Because he does not delight in the true seclusion of a Bodhisattva, but only in the empty seclusion of the Śrāvaka and Pratyekabuddha.
Subhūti, you should know that when such a Bodhisattva practices this inferior and inauthentic seclusion, Māra appears in the sky and joyfully praises him, saying:
“Excellent! Excellent, great being! You are able to diligently cultivate the true conduct of seclusion. This conduct is praised by all Tathāgatas, Arhats, Perfectly Enlightened Ones. Continue diligently cultivating this practice so that you may quickly attain omniscient wisdom.”
Subhūti, you should know that these Bodhisattvas become attached to the seclusion cultivated by the two vehicles. They despise and slander bhikṣus practicing the Bodhisattva Vehicle, who, though dwelling amid noise, maintain tranquil minds, saying, “Those bhikṣus cannot practice seclusion because their bodies remain amid noise, their minds are not tranquil, and they possess no discipline.”
Subhūti, you should know that these Bodhisattvas insult and slander those Bodhisattvas who truly practice the seclusion praised by the Buddha. They claim that because those Bodhisattvas dwell amid noisy places, their minds cannot be tranquil and they cannot genuinely cultivate seclusion. They further assert that the Tathāgatas, Arhats, Perfectly Enlightened Ones do not praise Bodhisattvas who live amid noisy environments but honor only those who live in quiet places with tranquil minds.
Subhūti, you should know that toward those worthy of intimacy, respect, and offerings—just like the Buddhas—such a Bodhisattva neither approaches, respects, nor makes offerings, but instead disparages and insults them. Conversely, toward those who should not be approached, respected, or honored—evil companions—he instead approaches, reveres, and serves them as though serving the Buddha.
Subhūti, you should know that because this Bodhisattva has departed from Prajñāpāramitā and lacks skillful means, he gives rise to all kinds of discrimination and attachment. Why? Because he thinks, “The Dharma I cultivate is the true conduct of seclusion, therefore the gods praise and protect me. Those living in towns have disturbed bodies and minds—who would ever help, honor, or praise them?” For this reason he becomes exceedingly arrogant, ridicules and insults other great Bodhisattvas, thereby increasing his evil karma and afflictions.
Subhūti, you should know that among Bodhisattvas such a person is like a caṇḍāla, contaminating other great Bodhisattvas. Though outwardly appearing like other Bodhisattvas, in truth he is a great thief among gods and humans, deceiving devas, humans, asuras, and others. Though wearing the robes of a śramaṇa, his heart is filled with the desires of a robber. Those aspiring to the Bodhisattva Vehicle should neither associate with, respect, make offerings to, nor praise such evil people. Why? Because they are filled with excessive pride. Outwardly they resemble Bodhisattvas, but inwardly they are full of afflictions. Therefore, Subhūti, any great Bodhisattva who truly does not abandon omniscient wisdom, who does not abandon unsurpassed enlightenment, who sincerely seeks omniscient wisdom and wishes to attain unsurpassed enlightenment for the benefit of all beings, should not associate with, respect, make offerings to, or praise such evil persons.
Subhūti, you should know that great Bodhisattvas should constantly strive in their own cultivation, transcend birth and death, and avoid becoming immersed in the three realms. Toward such degraded caṇḍālas they should constantly generate loving-kindness, compassion, sympathetic joy, and equanimity, reflecting: “I should never commit the errors that this evil person has committed. If through momentary forgetfulness I were to fall into such errors, I should immediately awaken and quickly eliminate them.” Therefore, any great Bodhisattva wishing to attain unsurpassed enlightenment should clearly understand Māra’s activities, diligently eliminate and abandon the faults committed by such Bodhisattvas, and earnestly seek unsurpassed enlightenment.
Furthermore, Subhūti, any great Bodhisattva with supreme aspiration for unsurpassed enlightenment should always associate with, respect, make offerings to, honor, and praise genuine spiritual friends.
At that time Subhūti asked the Buddha:
“Who are the genuine spiritual friends of great Bodhisattvas?”
The Buddha replied:
“Subhūti, all Tathāgatas, Arhats, Perfectly Enlightened Ones are the true spiritual friends of great Bodhisattvas. All great Bodhisattvas are likewise true spiritual friends of Bodhisattvas. Any Śrāvaka or virtuous person who can explain, reveal, and clearly distinguish for a great Bodhisattva the Perfections of Giving, Morality, Patience, Diligence, Meditation, and Wisdom in a way consistent with their meaning and easy to understand is also a true spiritual friend of the Bodhisattva.
Furthermore, Subhūti, the Perfections of Giving through Wisdom themselves are true spiritual friends of Bodhisattvas. The Four Foundations of Mindfulness through the Noble Eightfold Path are true spiritual friends of Bodhisattvas. The Four Meditations, Four Immeasurables, and Four Formless Concentrations are true spiritual friends of Bodhisattvas. The Eight Liberations through the Ten Universal Bases are true spiritual friends of Bodhisattvas. The gateways of liberation through Emptiness, Signlessness, and Wishlessness are true spiritual friends of Bodhisattvas. The stage of Great Joy through the stage of Dharma Cloud are true spiritual friends of Bodhisattvas. All dhāraṇī gateways and samādhi gateways are true spiritual friends of Bodhisattvas. The five kinds of vision and the six supernormal powers are true spiritual friends of Bodhisattvas. The Ten Powers of the Tathāgata through the Eighteen Unique Qualities of a Buddha are true spiritual friends of Bodhisattvas. Unfailing mindfulness and constant equanimity are true spiritual friends of Bodhisattvas. Omniscient wisdom, the wisdom of the path, and the wisdom of all aspects are true spiritual friends of Bodhisattvas. All Bodhisattva practices are true spiritual friends of Bodhisattvas. The unsurpassed enlightenment of the Buddhas is a true spiritual friend of Bodhisattvas. The complete elimination of all habitual tendencies is a true spiritual friend of Bodhisattvas.
Furthermore, Subhūti, the noble truths of suffering, its origin, cessation, and the path are true spiritual friends of Bodhisattvas. The dharmas of dependent nature and the links of dependent origination are true spiritual friends of Bodhisattvas. Internal emptiness through the emptiness of the intrinsic nature of emptiness are true spiritual friends of Bodhisattvas. Thusness through the inconceivable realm are true spiritual friends of Bodhisattvas.
Furthermore, Subhūti, for great Bodhisattvas, the Perfections of Giving through Wisdom are teachers, guides, light, torches, lamps, understanding, awakening, wisdom, protection, homes, islands, refuges, and parents. Likewise, the Four Foundations of Mindfulness through the Noble Eightfold Path, the Four Meditations, Four Immeasurables, Four Formless Concentrations, the Eight Liberations through the Ten Universal Bases, the liberations of Emptiness, Signlessness, and Wishlessness, the stage of Great Joy through Dharma Cloud, all dhāraṇī gateways and samādhi gateways, the five kinds of vision and six supernormal powers, the Ten Powers of the Tathāgata through the Eighteen Unique Qualities of a Buddha, unfailing mindfulness and constant equanimity, omniscient wisdom, the wisdom of the path and of all aspects, all Bodhisattva practices, the unsurpassed enlightenment of the Buddhas, the complete elimination of habitual tendencies, the noble truths, dependent nature and dependent origination, internal emptiness through the emptiness of intrinsic nature, and thusness through the inconceivable realm all serve as teachers, guides, light, torches, lamps, understanding, awakening, wisdom, protection, homes, islands, refuges, and parents for Bodhisattvas.
Why is this so? Because all Buddhas of the past, present, and future take the Perfections of Giving through the inconceivable realm as their teachers, guides, light, torches, lamps, understanding, awakening, wisdom, protection, homes, islands, refuges, and parents. Why? Because all Buddhas of the past, present, and future arise from the Perfections of Giving through the inconceivable realm.
Therefore, Subhūti, any great Bodhisattva who aspires to attain unsurpassed enlightenment, teach sentient beings, and adorn Buddha lands should study the Perfections of Giving through Wisdom; the Four Foundations of Mindfulness through the Noble Eightfold Path; the Four Meditations, Four Immeasurables, and Four Formless Concentrations; the Eight Liberations through the Ten Universal Bases; the liberations of Emptiness, Signlessness, and Wishlessness; the stage of Great Joy through Dharma Cloud; all dhāraṇī gateways and samādhi gateways; the five kinds of vision and six supernormal powers; the Ten Powers of the Tathāgata through the Eighteen Unique Qualities of a Buddha; unfailing mindfulness and constant equanimity; omniscient wisdom, the wisdom of the path, and the wisdom of all aspects; all Bodhisattva practices; the unsurpassed enlightenment of the Buddhas; the complete elimination of all habitual tendencies; the noble truths; dependent nature and dependent origination; internal emptiness through the emptiness of intrinsic nature; and thusness through the inconceivable realm.
After learning the Perfections of Giving through the inconceivable realm, the great Bodhisattva should also gather sentient beings by means of the Four Means of Attraction: generosity, kind speech, beneficial action, and cooperation.
Subhūti, considering this meaning, I say that the Perfections of Giving through the inconceivable realm are the teachers, guides, and even the parents of great Bodhisattvas. Therefore, any great Bodhisattva who wishes not to rely upon the words of others, who wishes to eliminate the doubts of all sentient beings, fulfill the aspirations of all beings, adorn Buddha lands, and teach sentient beings should study Prajñāpāramitā. Why? Because within the profound Prajñāpāramitā Sūtra all the dharmas that great Bodhisattvas ought to study are extensively taught. Every great Bodhisattva should diligently cultivate those teachings.
At that time Subhūti asked:
“World-Honored One, what is the characteristic of profound Prajñāpāramitā?”
The Buddha replied:
“Subhūti, profound Prajñāpāramitā takes space, non-attachment, and signlessness as its characteristics. Why? Because within the characteristic of profound Prajñāpāramitā, all dharmas and all characteristics have no fixed existence and cannot be grasped.”
The Venerable Subhūti again asked the Buddha:
“For what reason can it be said that Prajñāpāramitā possesses a marvelous characteristic, and that all dharmas likewise possess such a characteristic?”
The Buddha said:
“Subhūti, yes, yes, just as you have said. For this reason it can be said that the wondrous characteristic of Prajñāpāramitā and the wondrous characteristic of all dharmas are one. Why is this? Subhūti, profound Prajñāpāramitā takes detachment as its characteristic. All dharmas likewise take detachment as their characteristic. Prajñāpāramitā takes emptiness as its characteristic. All dharmas likewise take emptiness as their characteristic. Therefore it can be said that all dharmas possess the same wondrous characteristic as Prajñāpāramitā, because all dharmas are by nature empty and free from all characteristics.”
Venerable Subhūti then asked again:
“World-Honored One, if all dharmas are by nature empty and free from characteristics, then every single dharma is empty, and every single dharma is likewise free from characteristics. Why then do sentient beings manifest defilement and purity? For the nature of dharmas has neither defilement nor purity, and that which is free from characteristics has neither defilement nor purity. The nature of dharmas cannot attain unsurpassed enlightenment, nor can that which is free from characteristics attain unsurpassed enlightenment. Within emptiness there is no dharma that can be obtained, nor within detachment is there any dharma that can be obtained. Within emptiness there is no great Bodhisattva attaining unsurpassed enlightenment, nor within detachment is there any great Bodhisattva attaining unsurpassed enlightenment. World-Honored One, how am I to understand the profound meaning taught by the Buddha?”
The Buddha said:
“Subhūti, what do you think? Have sentient beings, since beginningless time, held to the notions of self and what belongs to the self, and clung to them?”
Subhūti replied:
“Yes, World-Honored One. Since beginningless time, sentient beings have held to the notions of self, what belongs to the self, and have firmly clung to them.”
The Buddha said:
“Subhūti, what do you think? Are the notions of self and what belongs to the self held by sentient beings unreal and detached?”
Subhūti replied:
“Yes, World-Honored One. The notions of self and what belongs to the self held by sentient beings are unreal and detached.”
The Buddha said:
“Subhūti, what do you think? Is it because of attachment to self and what belongs to the self that sentient beings wander through birth and death?”
Subhūti replied:
“Yes, World-Honored One. It is because of attachment to self and what belongs to the self that sentient beings wander through saṃsāra.”
The Buddha said:
“Subhūti, sentient beings wander through birth and death because of defilement. Because there are sentient beings, there is defilement. If sentient beings did not cling to self and what belongs to the self, there would be no defilement. If there were no defilement, there would be no wandering through birth and death. Since wandering through birth and death cannot truly be found, you should know that sentient beings are free from defilement. Because there is no defilement, sentient beings appear. Therefore, Subhūti, you should know that sentient beings are by nature empty and free from all characteristics, yet they can manifest both defilement and purity.”
At that time Venerable Subhūti again said:
“World-Honored One, if a great Bodhisattva can practice profound Prajñāpāramitā in this way together with the emptiness of all dharmas and freedom from all characteristics, then that Bodhisattva does not practice form, nor feeling, perception, formations, or consciousness. They do not practice the eye base, nor the ear, nose, tongue, body, or mind bases. They do not practice the form base, nor the sound, smell, taste, touch, or dharma bases. They do not practice the eye element, nor the ear, nose, tongue, body, or mind elements. They do not practice the form element, nor the sound, smell, taste, touch, or dharma elements. They do not practice the eye-consciousness element, nor the ear-, nose-, tongue-, body-, or mind-consciousness elements. They do not practice eye-contact, nor ear-, nose-, tongue-, body-, or mind-contact. They do not practice the feelings arising in dependence upon eye-contact, nor the feelings arising in dependence upon ear-, nose-, tongue-, body-, or mind-contact. They do not practice the earth element, nor the water, fire, wind, space, or consciousness elements. They do not practice causes and conditions, nor immediately preceding conditions, object conditions, or dominant conditions. They do not practice ignorance, nor formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, old age, and death.
“They do not practice the perfection of giving, nor the perfection of morality, patience, diligence, meditation, or wisdom. They do not practice the emptiness of internal dharmas, nor the emptiness of external dharmas, the emptiness of both internal and external dharmas, the emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, unchanging emptiness, intrinsic emptiness, emptiness of individual and common characteristics, emptiness of all dharmas, emptiness of the unattainable, emptiness of non-being, emptiness of intrinsic nature, or emptiness of the intrinsic nature of emptiness.
“They do not practice suchness, nor the dharma realm, the nature of dharmas, the nature free from falsehood, the unchanging nature, the nature of equality, the nature beyond arising, the fixed nature of dharmas, the abiding nature of dharmas, ultimate reality, the realm of space, or the inconceivable realm. They do not practice the Noble Truth of suffering, nor the Noble Truths of origin, cessation, or the path. They do not practice the four foundations of mindfulness, nor the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the Noble Eightfold Path.
“They do not practice the four meditations, nor the four immeasurables or the four formless absorptions. They do not practice the eight liberations, nor the eight spheres of mastery, the nine successive absorptions, or the ten totality meditations. They do not practice the liberation gateways of emptiness, signlessness, or wishlessness. They do not practice the stage of purification, nor the stages of lineage, the eighth stage, the stage of complete vision, the stage of attenuation, the stage beyond desire, the stage of completion, the stage of the solitary buddha, the stage of the Bodhisattva, or the stage of the Tathāgata.
“They do not practice the stage of Great Joy, nor the stages of Stainlessness, Radiance, Blazing Wisdom, Difficult to Conquer, Manifest Presence, Far Going, Immovability, Excellent Wisdom, or Dharma Cloud. They do not practice any dhāraṇī gateway, nor any samādhi gateway. They do not practice the five kinds of eyes, nor the six supernatural powers. They do not practice the ten powers of a Buddha, nor the four fearlessnesses, the four unhindered knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen unique qualities of a Buddha. They do not practice non-forgetfulness or constant equanimity. They do not practice the fruit of stream-entry, nor the fruits of once-returning, non-returning, arhatship, or pratyekabuddhahood. They do not practice omniscient wisdom, nor the wisdom of the path, nor the wisdom of all aspects.
“Why is this? Because with regard to all these dharmas, the practitioner, what is practiced, the reason for practice, the time of practice, and the place of practice cannot be apprehended.
“World-Honored One, any great Bodhisattva who can practice in this way cannot be overcome by all beings in the world—gods, humans, asuras, and others—but instead can subdue them. World-Honored One, any great Bodhisattva who can practice in this way cannot be overcome by any śrāvaka or pratyekabuddha, but can instead subdue them. Why is this? Because this Bodhisattva has entered the irreversible stage where nothing can overcome them, namely the Bodhisattva stage beyond birth.
“World-Honored One, this great Bodhisattva always abides in the aspiration toward omniscient wisdom, which cannot be shaken.
“World-Honored One, when this great Bodhisattva practices in this way, they draw near to omniscient wisdom and quickly attain unsurpassed enlightenment.”
The Buddha said:
“Subhūti, yes, yes, just as you have said. Any great Bodhisattva who can practice Prajñāpāramitā together with the emptiness of all dharmas and freedom from all characteristics does not practice form, nor feeling, perception, formations, or consciousness, up to and including not practicing omniscient wisdom, the wisdom of the path, or the wisdom of all aspects. With regard to all these dharmas, the practice, what is practiced, the cause of practice, the time of practice, and the place of practice cannot be apprehended. Any great Bodhisattva who can practice in this way cannot be overcome by all beings in the world—gods, humans, or asuras—nor by śrāvakas or pratyekabuddhas. Instead, that Bodhisattva can cause those beings to submit. This great Bodhisattva has entered the stage that no one can overcome, namely the Bodhisattva stage beyond birth. They always abide in omniscient wisdom and in an unshakable aspiration. Thus they draw near to omniscient wisdom and quickly attain unsurpassed enlightenment.”