THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 455
Chapter 61: STUDYING TOGETHER (2)
At that time, the Venerable Ānanda thought silently: “Now, did Śakra, Lord of Devas, rely on his own eloquence to expound such profound Prajñāpāramitā and praise the supreme merits of such profound Prajñāpāramitā, or did he rely on the majestic spiritual power of the Tathāgata?”
Śakra, Lord of Devas, immediately knew Ānanda’s thought and said: “Great Venerable, my expounding of the profound Prajñāpāramitā and my praising of the supreme merits of Prajñāpāramitā are all due to the majestic spiritual power of the Tathāgata.”
At that time, the World-Honored One said to Ānanda:
“Indeed, indeed. Now, when Śakra, Lord of Devas, expounds and praises the supreme merits of the profound Prajñāpāramitā, you should know that this is entirely due to the majestic spiritual power of the Tathāgata, and not due to his own eloquence. Why is this so? It is because the supreme merits of the profound Prajñāpāramitā are certainly not a Dharma that all beings in the world—the devas, humans, asuras, and others—can know or explain.
Ānanda, you should know that when any Great Bodhisattva studies, reflects upon, and practices Prajñāpāramitā, all evil māras throughout the three-thousandfold great thousand worlds become doubtful and think: ‘I do not know whether this Great Bodhisattva is doing this in order to realize ultimate reality, retreat to preserve the fruits of Stream-enterer, Once-returner, Non-returner, Arhat, or Pratyekabuddha, or whether this one is proceeding toward the unsurpassed perfect enlightenment.’
Furthermore, Ānanda, if a Great Bodhisattva does not separate from Prajñāpāramitā, then the evil māras suffer great distress, their bodies and minds pained as though struck by poisoned arrows.
Furthermore, Ānanda, if a Great Bodhisattva practices the profound Prajñāpāramitā, the evil māras come to that person and transform themselves into all kinds of frightening things, wishing to make the Bodhisattva’s body and mind fearful and confused, causing them to lose the mind of Anuttara-samyak-saṃbodhi, develop the intention to retreat from practice, or even give rise to a single disturbed thought that obstructs the realization of unsurpassed enlightenment. This is the deeply malicious wish of those evil māras.”
At that time, Ānanda immediately asked the Buddha:
“When practicing the profound Prajñāpāramitā, are all Great Bodhisattvas troubled by evil māras, or are some troubled and some not troubled?”
The Buddha said to Ānanda:
“When practicing the profound Prajñāpāramitā, not all Great Bodhisattvas are troubled by evil māras; some are troubled and some are not.”
The Venerable Ānanda again asked the Buddha:
“When practicing the profound Prajñāpāramitā, which Great Bodhisattvas are troubled by māras, and which Great Bodhisattvas are not troubled by māras?”
The Buddha said to Ānanda:
“Any Great Bodhisattva who, in a previous life, upon hearing this profound Prajñāpāramitā, did not believe or understand it, despised it, or slandered it, will be troubled by māras when practicing the profound Prajñāpāramitā. Any Great Bodhisattva who, in a previous life, upon hearing this profound Prajñāpāramitā, believed and understood it, praised it, and did not slander it, will not be troubled by evil māras when practicing Prajñāpāramitā.
Furthermore, Ānanda, any Great Bodhisattva who, in a previous life, upon hearing this profound Prajñāpāramitā, immediately became doubtful and hesitated, wondering whether it existed or not, whether it was true or false, will be troubled by evil māras when practicing the profound Prajñāpāramitā. Any Great Bodhisattva who, in a previous life, upon hearing this profound Prajñāpāramitā, did not give rise to doubt or hesitation and firmly believed it to be true, will not be troubled by evil māras when practicing the profound Prajñāpāramitā.
Furthermore, Ānanda, any Great Bodhisattva who separates from good spiritual friends, becomes dependent on evil companions, does not hear this profound Prajñāpāramitā, and because of not hearing it cannot understand the profound Prajñāpāramitā; because of not understanding it cannot cultivate the profound Prajñāpāramitā; because of not cultivating it cannot ask questions about the profound Prajñāpāramitā; because of not asking questions cannot practice the profound Prajñāpāramitā according to Dharma; because of not practicing according to Dharma cannot realize the profound Prajñāpāramitā—when practicing the profound Prajñāpāramitā, this Great Bodhisattva will be troubled by evil māras.
Any Great Bodhisattva who associates with good friends, is not dependent on evil companions, hears this profound Prajñāpāramitā, and through hearing it immediately understands the profound Prajñāpāramitā; because of understanding it can cultivate the profound Prajñāpāramitā; through cultivation can ask about the profound Prajñāpāramitā; through asking can practice the profound Prajñāpāramitā according to Dharma; through practicing according to Dharma can realize the profound Prajñāpāramitā—when practicing the profound Prajñāpāramitā, that Great Bodhisattva will not be troubled by evil māras.
Ānanda, any Great Bodhisattva who separates from Prajñāpāramitā, praises and depends upon false, wondrous teachings, will be troubled by evil māras when practicing Prajñāpāramitā. Any Great Bodhisattva who remains close to Prajñāpāramitā, does not praise or depend upon false, wondrous teachings, will not be troubled by evil māras when practicing Prajñāpāramitā.
Furthermore, Ānanda, any Great Bodhisattva who separates from Prajñāpāramitā, despises and slanders the true and wondrous Dharma, at that time the evil māra thinks: ‘Now I shall become a friend of this Bodhisattva. Because this person slanders the true and wondrous Dharma, countless beings dwelling in the Bodhisattva vehicle will also slander the true and wondrous Dharma. For this reason, I shall fulfill my wish.’
Even if those beings in the Bodhisattva vehicle diligently cultivate wholesome dharmas but fall into the states of Śrāvakas or Pratyekabuddhas, and cause others to fall likewise, then when practicing Prajñāpāramitā, this Great Bodhisattva will be troubled by evil māras.
Any Great Bodhisattva who remains close to Prajñāpāramitā, praises and trusts the true and wondrous Dharma, and causes countless beings dwelling in the Bodhisattva vehicle also to praise and trust the true and wondrous Dharma, will cause evil māras to become sorrowful and fearful. Even if those beings in the Bodhisattva vehicle do not diligently cultivate wholesome dharmas, they nevertheless definitely do not cause themselves or others to return to the states of Śrāvakas or Pratyekabuddhas, and will certainly realize unsurpassed enlightenment; then, when practicing the profound Prajñāpāramitā, that Great Bodhisattva will not be troubled by evil māras.
Furthermore, Ānanda, when hearing an explanation of the profound Prajñāpāramitā, if a Great Bodhisattva says: ‘This Prajñāpāramitā has profound meaning, is difficult to see and difficult to understand. Why explain it, listen to it, uphold it, recite it, contemplate it, diligently cultivate it, copy it, and propagate this sutra? I myself cannot fully understand this sutra, much less those with little merit and shallow wisdom.’
When countless beings following the Bodhisattva vehicle hear this person’s words, they become frightened, retreat from the mind of unsurpassed perfect enlightenment, and fall into the paths of the Two Vehicles; then, when practicing the profound Prajñāpāramitā, this Great Bodhisattva is troubled by evil māras.
When hearing an explanation of the profound Prajñāpāramitā, if a Great Bodhisattva says: ‘This Prajñāpāramitā has profound meaning, is difficult to see and difficult to understand. If one does not explain, listen to, uphold, recite, contemplate, diligently cultivate, copy, and propagate it, yet can attain unsurpassed enlightenment, there is no such thing.’
At that time, countless beings following the Bodhisattva vehicle hear this person’s words and rejoice greatly. They constantly enjoy listening to, upholding, and reciting the profound Prajñāpāramitā; completely comprehend it, contemplate it correctly, diligently practice it, explain it to others, copy it, and propagate it in order to proceed toward unsurpassed enlightenment. Then, when practicing the profound Prajñāpāramitā, that Great Bodhisattva will not be troubled by evil māras.
Furthermore, Ānanda, any Great Bodhisattva who relies on his own merits and roots of virtue, despises other Bodhisattvas, and says:
‘I can practice the perfection of giving up to the perfection of wisdom, but you cannot; I can abide in emptiness of the internal up to emptiness of the non-existence of intrinsic nature, but you cannot; I can abide in suchness up to the inconceivable realm, but you cannot; I can abide in the Noble Truths of suffering, origin, cessation, and path, but you cannot; I can cultivate the four foundations of mindfulness up to the eightfold noble path, but you cannot; I can cultivate the four meditations, four immeasurables, and four formless concentrations, but you cannot; I can cultivate the eight liberations up to the ten universal bases, but you cannot; I can cultivate the liberations of emptiness, signlessness, and wishlessness, but you cannot; I can cultivate the stage of Joy up to the stage of Dharma Cloud, but you cannot; I can cultivate the stage of Pure Observation up to the stage of Tathāgata, but you cannot; I can cultivate the five types of eyes and the six supernatural powers, but you cannot; I can cultivate the ten powers of the Tathāgata up to the eighteen unique qualities of the Buddha, but you cannot; I can cultivate the quality of never forgetting and the nature of always equanimity, but you cannot; I can cultivate the wisdom of all-knowing, the wisdom of the path-aspect, and the wisdom of all aspects, but you cannot; I can bring about the accomplishment of sentient beings and purify Buddha-fields, but you cannot; I can contemplate dependent origination in forward and reverse order, but you cannot; I can contemplate individual characteristics and common characteristics, but you cannot; I can cultivate all dhāraṇī gateways and all samādhi gateways, but you cannot; I can cultivate all practices of Great Bodhisattvas and the unsurpassed enlightenment of all Buddhas, but you cannot.’
At that time, the evil māra rejoices greatly and says: ‘This Great Bodhisattva is my friend. I do not know when he will ever escape the cycle of birth and death.’
When practicing the profound Prajñāpāramitā, this Great Bodhisattva is troubled by evil māras.
Any Great Bodhisattva who does not rely on his own merits and roots of virtue, does not despise other Great Bodhisattvas, and although always diligently cultivates wholesome dharmas does not cling to the marks of wholesome dharmas, will not be troubled by evil māras when practicing the profound Prajñāpāramitā.
Furthermore, Ānanda, any Great Bodhisattva who relies on his own reputation and name being known by others, despises other Bodhisattvas who cultivate goodness, constantly praises his own virtues and criticizes the faults of others, falsely considers himself to truly possess the conduct and characteristics of an irreversible Great Bodhisattva, gives rise to afflictions, praises himself and disparages others, saying: ‘You do not possess the title of Bodhisattva; only I possess the title of Bodhisattva.’
Because of this arrogance, he despises and slanders other Great Bodhisattvas.
After seeing this, the evil māra thinks: ‘This Bodhisattva causes my palace not to be empty and increases the realms of hell, animals, and hungry ghosts.’
At that time, the evil māra uses supernatural power to increase that person’s authority and abilities. Therefore, many people believe his words. As a result, that person encourages them to develop wrong views together. After they have developed wrong views together, they follow that person to learn false teachings. After learning false teachings, their afflictions increase further. Because of their distorted minds, the actions arising from their body, speech, and mind can all bring about painful, declining, and undesirable results. For this reason, the realms of hell, hungry ghosts, and animals increase, and the palaces and domains of māras become filled. Therefore, the evil māra rejoices greatly and freely carries out every matter according to his wishes.
When practicing Prajñāpāramitā, this Great Bodhisattva is troubled by evil māras.
A Great Bodhisattva who does not rely on false fame, does not despise other Bodhisattvas who cultivate goodness, does not give rise to arrogance regarding his own virtues, constantly neither praises himself nor criticizes others, and can clearly understand the activities of evil māras—when practicing the profound Prajñāpāramitā, that Great Bodhisattva will not be troubled by evil māras.
Furthermore, Ānanda, any Great Bodhisattva who criticizes, slanders, and disputes with those seeking the Śrāvaka or Pratyekabuddha vehicles, causing the evil māra to see this and think: ‘Now this Great Bodhisattva has separated from unsurpassed enlightenment and is approaching the realms of hell, animals, and hungry ghosts. Why is this so? Because criticizing, slandering, and disputing with one another is not the path of Bodhi; it is only the dangerous path leading to hell, hungry ghosts, and animals.’
After thinking this, the evil māra rejoices greatly, increases the power of that Bodhisattva, and causes countless people to increase their evil karma. Then, when practicing the profound Prajñāpāramitā, this Great Bodhisattva is troubled by evil māras.
A Great Bodhisattva who does not criticize, slander, or dispute with those seeking the Śrāvaka or Pratyekabuddha paths, but instead seeks to guide them toward the Great Vehicle or encourages them to diligently cultivate the wholesome practices of their own vehicle, will not be troubled by evil māras when practicing Prajñāpāramitā.
Furthermore, Ānanda, any Great Bodhisattva who disputes, criticizes, and slanders one another together with Bodhisattvas seeking unsurpassed enlightenment, who are patient and gentle—seeing this, the evil māra thinks:
‘These two Bodhisattvas have both separated from the wisdom of omniscience that they seek and are both approaching the dangerous paths of hell, animals, hungry ghosts, and asuras. Why is this so? Because disputing, criticizing, and slandering one another is not the path of Bodhi; it is only the dangerous path leading toward hell, animals, hungry ghosts, and asuras.’
After thinking this, the evil māra rejoices greatly, increases their power and virtue, and causes the two groups to continue disputing without end. Then, when practicing the profound Prajñāpāramitā, this Great Bodhisattva is troubled by evil māras.
A Great Bodhisattva who does not dispute, slander, or despise other Bodhisattvas seeking unsurpassed enlightenment, but instead encourages and urges one another to cultivate superior practices in order to quickly proceed toward unsurpassed enlightenment, will not be troubled by evil māras when practicing Prajñāpāramitā.
Furthermore, Ānanda, any Great Bodhisattva who has not yet received the prediction of unsurpassed enlightenment but gives rise to anger, disputes, despises, insults, or slanders Great Bodhisattvas who have received the prediction of unsurpassed enlightenment—according to however many unwholesome thoughts this Great Bodhisattva has generated, he loses that many kalpas during which he had previously cultivated superior practices, spends that many periods of time separated from good spiritual friends, and receives that many bonds of birth and death.
If he does not abandon the mind of great Bodhi, but through those many kalpas wears the armor of patience and diligently cultivates superior practices without interruption, only then can he later make up for the merits that were lost.”
At that time, Ānanda said to the Buddha:
Venerable World-Honored One, does that Great Bodhisattva who gives rise to an evil mind and incurs the karmic suffering of birth and death have to wander in transmigration for that many eons, or can he also escape in the middle? This Great Bodhisattva has previously retreated from the superior practices; how many eons must he diligently cultivate afterward before he can restore the merits and virtues, or can he restore them in the middle?
The Buddha said to Ānanda:
I teach that, for Bodhisattvas, Pratyekabuddhas, and Śrāvakas, there are ways to eliminate offenses and restore wholesome Dharma. Ānanda, you should know that if a Great Bodhisattva who has not yet received the prediction of attaining the unsurpassed Enlightenment gives rise to anger, hostility, contempt, insult, slander, and afterward does not feel remorse, continues to hold onto an evil mind without abandoning it, and does not confess and repent according to the proper Dharma, then I say that such a person cannot eliminate his offenses in the middle of the way and cannot restore wholesome Dharma. Such a person must continue to wander in saṃsāra for that many eons, be separated from good spiritual friends, and be bound by suffering and affliction. If he does not abandon the mind of great Bodhi, and throughout that many eons puts on the armor of patience and diligently cultivates the superior practices without interruption, only then can he restore the merits and virtues that were lost.
If a Great Bodhisattva who has not yet received the prediction of attaining the unsurpassed Enlightenment gives rise to anger, hostility, contempt, insult, and slander toward Great Bodhisattvas who have already received the prediction of attaining the unsurpassed Enlightenment; afterward, if that person feels remorse, is no longer controlled by evil deeds, seeks to openly confess and repent according to the Dharma, and thinks:
“I have obtained a human body, which is difficult to obtain. Why did I give rise to such evil offenses and lose great benefit? I should bring benefit to all sentient beings; why then did I harm them? I should respectfully honor all sentient beings as a servant serves a master; why then did I become arrogant, insult, despise, and oppress them? I should endure all sentient beings beating and reproaching me; why then did I use an evil body and speech to repay them? I should reconcile all sentient beings and help them love and respect one another; why then did I speak harsh words and contend with them? I should endure all sentient beings trampling upon me for a long time like a road or a bridge; why then did I oppress and insult them? I seek the unsurpassed Enlightenment because I wish to rescue sentient beings from the suffering of birth and death and help them attain complete peace and bliss in Nirvāṇa; why then did I increase their suffering? From now onward I must be like a fool, like one mute, like one deaf, like one blind, not giving rise to discriminating thoughts toward sentient beings. Even if my head, feet, hands, arms, eyes, ears, nose, tongue, and all other parts of my body are cut off, I will never commit evil against sentient beings. If I commit evil, then I will immediately destroy the mind of Anuttara-samyak-saṃbodhi that has arisen, obstruct the omniscient wisdom I seek, and be unable to bring benefit and happiness to sentient beings.”
Ānanda, you should know that this Great Bodhisattva, according to my teaching, can eliminate his offenses and restore his merits and virtues in the middle of the way, without needing to undergo that many eons of wandering in birth and death. Such a person will not be disturbed by evil demons and will quickly attain the unsurpassed Enlightenment.
Furthermore, Ānanda, good men and good women who live according to the Bodhisattva Vehicle should not associate with those who seek the fruit of Śrāvaka or Pratyekabuddha. Even if they associate with them, they should not dwell together with them; and even if they dwell together with them, they should not engage in discussions and deliberations with them. Why is this so? If they discuss and deliberate with them, then either they will give rise to anger or they will speak harsh words. But toward sentient beings, Bodhisattvas should not become angry or speak harsh words. Even if their heads, feet, and other parts of their bodies are cut apart, they should still not become angry or speak harshly. Why is this so? Because Great Bodhisattvas should think:
“I seek the unsurpassed Enlightenment in order to rescue sentient beings from the suffering of birth and death and enable them to attain complete benefit and happiness; I do not seek it in order to commit evil acts toward them.”
Ānanda, you should know that any Great Bodhisattva who becomes angry and speaks harsh words toward sentient beings immediately obstructs the unsurpassed Enlightenment and destroys countless Bodhisattva practices. Therefore, any Great Bodhisattva who wishes to attain the unsurpassed Enlightenment should not become angry or speak harsh words toward sentient beings.
The Venerable Ānanda said:
World-Honored One, how should Great Bodhisattvas live together with other Great Bodhisattvas?
The Buddha said to Ānanda:
Great Bodhisattvas should regard the Great Bodhisattvas who live together with them as Great Teachers. Why is this so? When caring for one another, these Bodhisattvas should think:
“They are all my true spiritual friends, companions with me, traveling together with me in the same boat, studying in the same place, at the same time, and learning the same Dharma; the reason for our study is also the same. Just as that person should learn the Perfection of Giving (Dāna-pāramitā) up to the Perfection of Wisdom (Prajñā-pāramitā), so should I learn. Just as that person should learn the Dharma of emptiness within up to the emptiness of the self-nature of emptiness, so should I learn. Just as that person should learn Suchness up to the inconceivable realm, so should I learn. Just as that person should learn the Noble Truths of suffering, origin, cessation, and path, so should I learn. Just as that person should learn the four foundations of mindfulness up to the eightfold Noble Path, so should I learn. Just as that person should learn the four meditative absorptions, the four immeasurables, and the four formless concentrations, so should I learn. Just as that person should learn the eight liberations up to the ten universal bases, so should I learn. Just as that person should learn the liberations through emptiness, signlessness, and wishlessness, so should I learn. Just as that person should learn the stages from the Stage of Extreme Joy up to the Dharma Cloud Stage, so should I learn. Just as that person should learn all dhāraṇī gateways and all samādhi gateways, so should I learn. Just as that person should learn the five kinds of eyes and the six supernormal powers, so should I learn. Just as that person should learn the ten powers of the Tathāgata up to the eighteen unshared Buddha qualities, so should I learn. Just as that person should learn the Dharma of never forgetting and the nature of always equanimity, so should I learn. Just as that person should learn bringing sentient beings to accomplishment and adorning and purifying Buddha-lands, so should I learn. Just as that person should learn all-wisdom, wisdom of the aspects of the path, and wisdom of all aspects, so should I learn.”
This Bodhisattva should also think:
“These Bodhisattvas teach us the path of great Bodhi; therefore they are my good friends and also my Teachers. If those Great Bodhisattvas are mixed with defiled thoughts and have departed from meanings corresponding to omniscient wisdom, I will not learn that from them. If those Great Bodhisattvas are free from defiled thoughts and do not depart from meanings corresponding to omniscient wisdom, I will learn from them in that regard.”
Ānanda, you should know that if a Great Bodhisattva can learn in this way, then the provisions for Bodhi will quickly become complete. When learning in this way, a Great Bodhisattva is called one who studies together with Great Bodhisattvas.
Chapter 62: SAME NATURE (1)
At that time, the Venerable Subhūti said to the Buddha:
World-Honored One, what is the same nature of Great Bodhisattvas, by learning which Great Bodhisattvas are called those who study together?
The Buddha said to Subhūti:
The emptiness of internal phenomena is the same nature as that of the Great Bodhisattvas; the emptiness of external phenomena, up to the emptiness of the emptiness of the intrinsic nature of phenomena, is the same nature as that of the Great Bodhisattvas. Because the Great Bodhisattvas learn within these, it is called “shared learning.” Through this shared learning, they quickly attain the highest perfect enlightenment.
Furthermore, Subhūti, the form aggregate, the emptiness of form; feeling, perception, formations, consciousness, and the emptiness of feeling, perception, formations, and consciousness are the same nature as that of the Great Bodhisattvas. The eye faculty and the emptiness of the eye faculty, up to the mind faculty and the emptiness of the mind faculty, are the same nature as that of the Great Bodhisattvas. The form realm and the emptiness of the form realm, up to the dharma realm and the emptiness of the dharma realm, are the same nature as that of the Great Bodhisattvas. The eye element and the emptiness of the eye element, up to the mind element and the emptiness of the mind element, are the same nature as that of the Great Bodhisattvas. The form element and the emptiness of the form element, up to the dharma element and the emptiness of the dharma element, are the same nature as that of the Great Bodhisattvas. The eye-consciousness element and the emptiness of the eye-consciousness element, up to the mind-consciousness element and the emptiness of the mind-consciousness element, are the same nature as that of the Great Bodhisattvas. Eye-contact and the emptiness of eye-contact, up to mind-contact and the emptiness of mind-contact, are the same nature as that of the Great Bodhisattvas. The feelings arising dependent on eye-contact and the emptiness of the feelings arising dependent on eye-contact, up to the feelings arising dependent on mind-contact and the emptiness of the feelings arising dependent on mind-contact, are the same nature as that of the Great Bodhisattvas. The earth element and the emptiness of the earth element, up to the consciousness element and the emptiness of the consciousness element, are the same nature as that of the Great Bodhisattvas. Ignorance and the emptiness of ignorance, up to aging-and-death and the emptiness of aging-and-death, are the same nature as that of the Great Bodhisattvas. The perfection of giving and the emptiness of the perfection of giving, up to the perfection of wisdom and the emptiness of the perfection of wisdom, are the same nature as that of the Great Bodhisattvas. The emptiness of internal phenomena and the emptiness of the emptiness of internal phenomena, up to the emptiness of the emptiness of the intrinsic nature of phenomena and the emptiness of the emptiness of the intrinsic nature of phenomena, are the same nature as that of the Great Bodhisattvas.
Suchness and the emptiness of suchness, up to the inconceivable realm and the emptiness of the inconceivable realm, are the same nature as that of the Great Bodhisattvas. The noble truth of suffering and the emptiness of the noble truth of suffering; the noble truths of origination, cessation, and path, and the emptiness of the noble truths of origination, cessation, and path, are the same nature as that of the Great Bodhisattvas. The four foundations of mindfulness and the emptiness of the four foundations of mindfulness, up to the eightfold noble path and the emptiness of the eightfold noble path, are the same nature as that of the Great Bodhisattvas. The four meditative absorptions and the emptiness of the four meditative absorptions; the four immeasurables and the four formless absorptions, and the emptiness of the four immeasurables and the four formless absorptions, are the same nature as that of the Great Bodhisattvas. The eight liberations and the emptiness of the eight liberations, up to the ten totalities and the emptiness of the ten totalities, are the same nature as that of the Great Bodhisattvas. The emptiness liberation door and the emptiness of the emptiness liberation door; the signless liberation door and the wishless liberation door, and the emptiness of the signless liberation door and the wishless liberation door, are the same nature as that of the Great Bodhisattvas. The stage of pure contemplation and the emptiness of the stage of pure contemplation, up to the stage of the Tathāgata and the emptiness of the stage of the Tathāgata, are the same nature as that of the Great Bodhisattvas. The stage of supreme joy and the emptiness of the stage of supreme joy, up to the stage of the Dharma Cloud and the emptiness of the stage of the Dharma Cloud, are the same nature as that of the Great Bodhisattvas. All dhāraṇī gateways and the emptiness of all dhāraṇī gateways; all samādhi gateways and the emptiness of all samādhi gateways, are the same nature as that of the Great Bodhisattvas. The five kinds of eyes and the emptiness of the five kinds of eyes; the six supernormal powers and the emptiness of the six supernormal powers, are the same nature as that of the Great Bodhisattvas. The ten powers of the Tathāgata and the emptiness of the ten powers of the Tathāgata, up to the eighteen distinctive qualities of the Buddha and the emptiness of the eighteen distinctive qualities of the Buddha, are the same nature as that of the Great Bodhisattvas. The quality of not forgetting and the emptiness of the quality of not forgetting; the quality of always remaining in equanimity and the emptiness of the quality of always remaining in equanimity, are the same nature as that of the Great Bodhisattvas. All-knowledge and the emptiness of all-knowledge; path-knowing wisdom and all-aspects-knowing wisdom, and the emptiness of path-knowing wisdom and all-aspects-knowing wisdom, are the same nature as that of the Great Bodhisattvas. The fruit of stream-entry and the emptiness of the fruit of stream-entry, up to solitary-buddha enlightenment and the emptiness of solitary-buddha enlightenment, are the same nature as that of the Great Bodhisattvas. All practices of the Great Bodhisattvas and the emptiness of all practices of the Great Bodhisattvas are the same nature as that of the Great Bodhisattvas. The unsurpassed perfect enlightenment of the Buddha and the emptiness of the unsurpassed perfect enlightenment of the Buddha are the same nature as that of the Great Bodhisattvas. Because the Great Bodhisattvas abide within these and learn, it is called shared learning. Through this shared learning, they quickly attain the highest perfect enlightenment.
At that time, the Elder Subhūti again said to the Buddha:
“World-Honored One, if a Great Bodhisattva learns because the form ceases, learns because feeling, perception, formations, and consciousness cease, is that learning all-knowledge wisdom? If one learns because one is separated from form, learns because one is separated from feeling, perception, formations, and consciousness, is that all-knowledge wisdom? If one learns because form is extinguished, learns because feeling, perception, formations, and consciousness are extinguished, is that learning all-knowledge wisdom? If one learns because form does not arise, learns because feeling, perception, formations, and consciousness do not arise, is that learning all-knowledge wisdom?
“World-Honored One, if a Great Bodhisattva does this, up to learning because all practices of the Great Bodhisattvas cease, and learning because the unsurpassed perfect enlightenment of all Buddhas ceases, is that learning all-knowledge wisdom? If one learns because all practices of the Great Bodhisattvas are separated, and learns because the unsurpassed perfect enlightenment of all Buddhas is separated, is that learning all-knowledge wisdom? If one learns because all practices of the Great Bodhisattvas are extinguished, and learns because the unsurpassed perfect enlightenment of all Buddhas is extinguished, is that learning all-knowledge wisdom? If one learns because all practices of the Great Bodhisattvas do not arise, and learns because the unsurpassed perfect enlightenment of all Buddhas does not arise, is that learning all-knowledge wisdom?”
The Buddha said to Subhūti:
“As you have said, does a Great Bodhisattva who learns because form ceases, is separated, is extinguished, and does not arise learn all-knowledge wisdom? Does one who learns because feeling, perception, formations, and consciousness cease, are separated, are extinguished, and do not arise learn all-knowledge wisdom? Likewise, up to learning because all practices of the Great Bodhisattvas cease, are separated, are extinguished, and do not arise, does one learn all-knowledge wisdom? Learning because the unsurpassed perfect enlightenment of all Buddhas ceases, is separated, is extinguished, and does not arise, does one learn all-knowledge wisdom?
“Subhūti, what do you think? Does the suchness of form cease, become separated, disappear, or become eliminated? Does the suchness of feeling, perception, formations, and consciousness cease, become separated, disappear, or become eliminated? Likewise, up to the suchness of all practices of the Great Bodhisattvas, does it cease, become separated, disappear, or become eliminated? Does the suchness of the unsurpassed perfect enlightenment of all Buddhas cease, become separated, disappear, or become eliminated?”
Subhūti replied:
“No, World-Honored One. No, Well-Gone One.”
The Buddha said to Subhūti:
“A Great Bodhisattva who learns in this way with regard to suchness is learning all-knowledge wisdom. Subhūti, you should know that suchness cannot be ended, cannot be separated, cannot disappear, cannot be eliminated, and cannot be attained. A Great Bodhisattva who learns in this way with regard to suchness is learning all-knowledge wisdom.
“Furthermore, Subhūti, when a Great Bodhisattva learns in this way, they are learning the perfection of giving up to the perfection of wisdom; they are learning the emptiness of internal phenomena up to the emptiness of the emptiness of the intrinsic nature of phenomena; they are learning suchness up to the inconceivable realm; they are learning the noble truths of suffering, origination, cessation, and path; they are learning the four foundations of mindfulness up to the eightfold noble path; they are learning the four meditative absorptions, the four immeasurables, and the four formless absorptions; they are learning the eight liberations up to the ten totalities; they are learning the emptiness, signless, and wishless liberation doors; they are learning the stage of supreme joy up to the stage of the Dharma Cloud; they are learning all dhāraṇī gateways and all samādhi gateways; they are learning the five kinds of eyes and the six supernormal powers; they are learning the ten powers of the Tathāgata up to the eighteen distinctive qualities of the Buddha; they are learning the quality of not forgetting and the quality of always remaining in equanimity; they are learning all-knowledge, path-knowing wisdom, and all-aspects-knowing wisdom; they are learning all practices of the Great Bodhisattvas; they are learning the unsurpassed perfect enlightenment of all Buddhas.
“Subhūti, a Great Bodhisattva who learns the perfection of giving up to the unsurpassed perfect enlightenment of all Buddhas in this way should be known as learning all-knowledge wisdom.
“Furthermore, Subhūti, when a Great Bodhisattva learns in this way up to learning all matters of reaching the far shore, all gods, Māras, and externalists have no ability to overcome them, and they quickly reach the irreversible stage of the Bodhisattva. Their activities correspond to the places where all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, and ancestral Buddhas have practiced; there they are able to protect the True Dharma and are not turned back by the myriad conditions. They are able to perform the appropriate actions for maturing all sentient beings and skillfully adorn their own Buddha lands. This is the skillful cultivation of great loving-kindness, great compassion, great joy, great equanimity, and countless other Buddha qualities.
“Subhūti, a Great Bodhisattva who learns in this way is learning the turning of the unsurpassed Dharma wheel with its three turnings and twelve aspects; is learning how to settle the minds of hundreds of thousands, hundreds of millions, and countless beings, causing them to enter Nirvāṇa without remainder; is learning the wondrous conduct that preserves the Buddha lineage forever; is learning to open the ambrosial gate of the Buddhas; is learning to establish immeasurable, innumerable, and boundless sentient beings firmly in the Dharma of the Three Vehicles; is learning to manifest for all sentient beings the true, completely peaceful realm of the unconditioned. This is cultivating all-knowledge wisdom. Those with dull faculties among sentient beings cannot learn such learning. Subhūti, a Great Bodhisattva who wishes to rescue all sentient beings from the great suffering of birth and death should learn in this way.
“Furthermore, Subhūti, a Great Bodhisattva who learns in this way will definitely not fall into the realms of hell beings, animals, Yama, or hungry ghosts; will certainly not be born in remote inferior lands; will certainly not be born into the families of outcastes, butchers, or impoverished and lowly families that do not follow precepts. They will never be blind, deaf, mute, unable to speak, have crippled hands, lame feet, defective or incomplete faculties and limbs, a hunched back, insanity, cancer, leprosy, severe skin diseases, hemorrhoids, or terrible sores… They will not be extremely tall or short, nor have a charred-black complexion, nor suffer from filthy skin diseases.
“Furthermore, Subhūti, a Great Bodhisattva who learns in this way will in every lifetime always possess complete retinues, beautiful appearance, dignified speech and conduct, and be respected and loved by all. Wherever they are born, there will be no acts of killing living beings up to wrong views; they will never hold false wrong doctrines, will not use wrong teachings as a means of livelihood, and will not accept sentient beings who break precepts, hold evil views, or slander the Dharma as close companions.
“Furthermore, Subhūti, a Great Bodhisattva who learns in this way will not be born among the long-lived gods, where beings become immersed in pleasures and have little wisdom. Why is this? It is because this Great Bodhisattva has fully matured the power of skillful means. Through this power of skillful means, they can enter the meditative absorptions, immeasurables, and formless concentrations, but they do not follow the power of those states to be reborn there. Protected by the profound perfection of wisdom, they accomplish such skillful means. Although they frequently attain various levels of concentration, they enter and emerge freely and do not, through the power of those concentrations, take birth among the long-lived gods and abandon the supreme wondrous practices of the Bodhisattva.
“Furthermore, Subhūti, a Great Bodhisattva who learns in this way purifies the ten powers of the Buddha, the four fearlessnesses, the four kinds of unobstructed understanding, great loving-kindness, great compassion, great joy, great equanimity, the eighteen distinctive qualities of the Buddha, and the immeasurable and boundless wondrous Dharma of the Buddhas. Through purified mindfulness, they do not remain at the stage of the Śrāvakas or solitary buddhas.”
At that time, the Elder Subhūti said to the Buddha:
“World-Honored One, if the intrinsic nature of all phenomena is pure, why do Great Bodhisattvas become purified with regard to the wondrous Dharma of the Buddha?”
The Buddha said to Subhūti:
“Indeed, indeed, as you have said. The self-nature of phenomena has always been pure from the beginning. Within the inherent purity of all phenomena, the Great Bodhisattvas diligently cultivate the profound perfection of wisdom, penetrate it as it truly is, are not submerged and are unobstructed, and are free from all afflictive attachments; therefore it is said that Bodhisattvas become purified again.
“Furthermore, Subhūti, although the intrinsic nature of all phenomena is pure, foolish ordinary beings do not know or understand this. In order to cause them to understand and awaken, this Great Bodhisattva practices the perfection of giving up to the perfection of wisdom, abides in the emptiness of internal phenomena up to the emptiness of the emptiness of the intrinsic nature of phenomena, abides in suchness up to the inconceivable realm, abides in the noble truths of suffering, origination, cessation, and path, cultivates the four foundations of mindfulness up to the eightfold noble path, cultivates the four meditative absorptions, the four immeasurables, and the four formless absorptions, cultivates the eight liberations up to the ten totalities, cultivates the emptiness, signless, and wishless liberation doors, cultivates the stage of supreme joy up to the stage of the Dharma Cloud, cultivates the five kinds of eyes and the six supernormal powers, cultivates the ten powers up to the eighteen distinctive qualities of the Buddha, cultivates the quality of not forgetting and the quality of always remaining in equanimity, cultivates all dhāraṇī gateways and all samādhi gateways, and cultivates all-knowledge, path-knowing wisdom, and all-aspects-knowing wisdom.
“With regard to all phenomena whose intrinsic nature is pure, this Great Bodhisattva learns in this way and therefore becomes purified with respect to the ten powers of the Buddha up to the eighteen distinctive qualities of the Buddha and the countless, boundless other Buddha qualities. They do not fall into the stages of Śrāvakas or solitary buddhas, can completely understand the differing minds and conduct of sentient beings, and through skillful means help sentient beings realize that the intrinsic nature of phenomena is originally pure and attain the completely peaceful Nirvāṇa.
“Subhūti, you should know that just as on the earth there are only a few places where gold, silver, and precious jewels arise, while many places produce stones, sand, tiles, and bricks, sentient beings are likewise. Few are able to learn the profound perfection of wisdom, namely the Bodhisattvas who practice according to the Mahāyāna; the majority learn the teachings of the Śrāvakas and solitary buddhas, those who seek their own benefit in the lesser and intermediate vehicles.
“Subhūti, you should know that just as among humans few are able to cultivate the karma of a wheel-turning monarch, while most practice the karma of becoming kings of small countries, sentient beings are likewise. Few are able to cultivate the path of all-knowledge wisdom; most practice the path of Śrāvakas and solitary buddhas.
“Subhūti, among the Bodhisattvas who aspire toward the unsurpassed perfect enlightenment, only a few attain the unsurpassed perfect enlightenment, while the majority fall into the stages of Śrāvakas and solitary buddhas.
“Subhūti, you should know that among beings abiding in the Bodhisattva vehicle, if they do not abandon the skillful means of the profound perfection of wisdom, they will certainly attain the irreversible stage. If they abandon the skillful means of the profound perfection of wisdom, they will certainly regress from the unsurpassed perfect enlightenment. Therefore, any Great Bodhisattva who wishes to attain the irreversible stage and enter the ranks of irreversible Bodhisattvas should diligently cultivate the profound perfection of wisdom without stopping.
“Furthermore, Subhūti, a Great Bodhisattva who cultivates the skillful means of the perfection of wisdom in this way will throughout their life never give rise to mental activity of stinginess, breaking precepts, anger, laziness, distraction, or wrong wisdom; they will also never give rise to mental activity of greed, anger, ignorance, or pride; they will never give rise to mental activity of negligence, confusion, or other faults; they will not give rise to mental activity clinging to form, feeling, perception, formations, or consciousness; they will not give rise to mental activity clinging to the eye faculty up to the mind faculty; they will not give rise to mental activity clinging to the form realm up to the dharma realm; they will not give rise to mental activity clinging to the eye element up to the mind element; they will not give rise to mental activity clinging to the form element up to the dharma element; they will not give rise to mental activity clinging to the eye-consciousness element up to the mind-consciousness element; they will not give rise to mental activity clinging to eye-contact up to mind-contact; they will not give rise to mental activity clinging to feelings arising dependent on eye-contact up to feelings arising dependent on mind-contact; they will not give rise to mental activity clinging to the earth element up to the consciousness element; they will not give rise to mental activity clinging to ignorance up to aging-and-death; they will not give rise to mental activity clinging to the perfection of giving up to the perfection of wisdom; they will not give rise to mental activity clinging to the emptiness of internal phenomena up to the emptiness of the emptiness of the intrinsic nature of phenomena; they will not give rise to mental activity clinging to suchness up to the inconceivable realm; they will not give rise to mental activity clinging to the noble truths of suffering, origination, cessation, and path; they will not give rise to mental activity clinging to the four meditative absorptions, the four immeasurables, and the four formless absorptions; they will not give rise to mental activity clinging to the eight liberations up to the ten totalities; they will not give rise to mental activity clinging to the four foundations of mindfulness up to the eightfold noble path; they will not give rise to mental activity clinging to the emptiness, signless, and wishless liberation doors; they will not give rise to mental activity clinging to the stage of pure contemplation up to the stage of the Tathāgata; they will not give rise to mental activity clinging to the stage of supreme joy up to the stage of the Dharma Cloud; they will not give rise to mental activity clinging to the five kinds of eyes and the six supernormal powers; they will not give rise to mental activity clinging to the ten powers of the Tathāgata up to the eighteen distinctive qualities of the Buddha; they will not give rise to mental activity clinging to the thirty-two marks of excellence and the eighty secondary characteristics of a Great Being; they will not give rise to mental activity clinging to the quality of not forgetting and the quality of always remaining in equanimity; they will not give rise to mental activity clinging to all dhāraṇī gateways and all samādhi gateways; they will not give rise to mental activity clinging to all-knowledge, path-knowing wisdom, and all-aspects-knowing wisdom; they will not give rise to mental activity clinging to the fruit of stream-entry up to solitary-buddha enlightenment; they will not give rise to mental activity clinging to all practices of the Great Bodhisattvas; they will not give rise to mental activity clinging to the unsurpassed perfect enlightenment of all Buddhas.
“Why is this? It is because this Great Bodhisattva practices the skillful means of the profound perfection of wisdom and does not perceive any phenomenon as something that can be grasped. Because there is nothing to attain, they do not give rise to mental activity that clings to phenomena such as form…”