THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 482
Chapter 2: ŚĀRIPUTRA (4)
Furthermore, Śāriputra, there are Great Bodhisattvas who cultivate the Perfection of Wisdom and are able to give rise to the six transcendental powers of perfection.
Śāriputra, there are Great Bodhisattvas who possess the supernatural cognition and realization of the divine-transformational power, and therefore can perform various great miraculous transformations; namely, they can cause all things throughout the great earths of the ten directions, as numerous as the sands of the Ganges River, to tremble; transform one into many and many into one; appear or disappear, moving swiftly without obstruction, passing directly through mountains, walls, and barriers as if traveling through empty space; move through the sky and across the ground like flying birds; enter and emerge from the earth as if entering and emerging from water; walk upon water as if walking upon land; emit smoke and fire from their bodies like flames blazing upon a high plain; cause streams of water to flow from their bodies like melting ice and snow; possess a majestic power difficult to compare even with that of the sun and moon; use their hands to block the sunlight, and transform their bodies freely until reaching the Pure Abode heavens… Such transformations are innumerable and boundless.
Śāriputra, although this Great Bodhisattva fully possesses such functions of the supernatural cognition and realization of the divine-transformational power, within these matters he does not become proud, does not cling to the nature of the supernatural cognition and realization of the divine-transformational power, does not cling to the phenomenon of the supernatural cognition and realization of the divine-transformational power, and does not cling to a person who can attain the supernatural cognition and realization of the divine-transformational power. Regarding clinging or non-clinging, neither has anything that can be clung to. Why? Śāriputra, because its own nature is empty, because its own nature is apart, because its own nature has never been something that can be grasped.
Śāriputra, this Great Bodhisattva does not give rise to such supernatural cognition and realization of the divine-transformational power out of delight or enjoyment, except after having attained the wisdom of omniscience. Śāriputra, this is how a Great Bodhisattva who cultivates the Perfection of Wisdom gives rise to the Perfection of the supernatural cognition and realization of the divine-transformational power.
Śāriputra, there are Great Bodhisattvas who possess the supernatural cognition and realization of the divine ear wisdom, the purest and supreme divine ear surpassing that of humans, and can truly hear all kinds of sounds of sentient and insentient beings throughout the worlds of the ten directions as numerous as the sands of the Ganges River. That is, they hear sounds throughout all the hells, the sounds of animals, the sounds of hungry ghosts, the sounds of humans, the sounds of gods, the sounds of Śrāvakas, the sounds of Pratyekabuddhas, the sounds of Bodhisattvas, the sounds of Tathāgatas, and all other sounds of sentient and insentient beings; whether loud or soft, they hear them without obstruction.
Śāriputra, although this Great Bodhisattva fully possesses such functions of divine ear wisdom, he does not become proud, does not cling to the nature of the supernatural cognition and realization of divine ear wisdom, does not cling to the phenomenon of the supernatural cognition and realization of divine ear wisdom, and does not cling to a person who possesses the supernatural cognition and realization of divine ear wisdom. Regarding clinging or non-clinging, neither has anything that can be clung to. Why? Śāriputra, because its own nature is empty, because its own nature is apart, because its own nature has never been something that can be grasped.
Śāriputra, this Great Bodhisattva does not give rise to the supernatural cognition and realization of divine ear wisdom out of delight or enjoyment, except after having attained the wisdom of omniscience. Śāriputra, this is how a Great Bodhisattva who cultivates the Perfection of Wisdom gives rise to the Perfection of the supernatural cognition and realization of divine ear wisdom.
Śāriputra, there are Great Bodhisattvas who possess the supernatural cognition and realization of others’ minds wisdom, and can truly know the minds and mental factors of all sentient beings throughout the worlds of the ten directions as numerous as the sands of the Ganges River. That is, they know whether sentient beings have minds of greed or minds free from greed; minds of hatred or minds free from hatred; minds of delusion or minds free from delusion; minds of attachment or minds free from attachment; minds of grasping or minds free from grasping; concentrated minds or scattered minds; great minds or small minds; noble minds or inferior minds; tranquil minds or untranquil minds; agitated minds or unagitated minds; meditative minds or non-meditative minds; liberated minds or non-liberated minds; contaminated minds or uncontaminated minds; narrow minds or expansive minds; supreme minds or non-supreme minds… Regarding all these minds, the Great Bodhisattva knows them truly.
Śāriputra, although this Great Bodhisattva fully possesses the functions of the supernatural cognition of others’ minds wisdom, he does not become proud within them, does not cling to the nature of the supernatural cognition and realization of others’ minds wisdom, does not cling to the phenomenon of the supernatural cognition and realization of others’ minds wisdom, and does not cling to a person who can attain the supernatural cognition and realization of others’ minds wisdom. Regarding clinging or non-clinging, neither has anything that can be clung to. Why? Śāriputra, because its own nature is empty, because its own nature is apart, because its own nature has never been something that can be grasped.
Śāriputra, this Great Bodhisattva does not give rise to such supernatural cognition and realization of others’ minds wisdom out of delight or enjoyment, except after having attained the wisdom of omniscience. Śāriputra, this is how a Great Bodhisattva cultivating the Perfection of Wisdom gives rise to the Perfection of the supernatural cognition and realization of others’ minds wisdom.
Śāriputra, there are Great Bodhisattvas who possess the supernatural cognition and realization of recollection of past lives wisdom, and can truly remember all past events of sentient beings throughout the worlds of the ten directions as numerous as the sands of the Ganges River. That is, they remember events within one thought up to one hundred thoughts in the past of themselves and others; or remember events from one day up to one hundred days in the past of themselves and others; or again remember past events from one month up to one hundred months in the past of themselves and others; or remember past lives from one year up to one hundred years in the past of themselves and others; or again remember past events from one lifetime, one hundred lifetimes, one thousand lifetimes, more than one hundred thousand lifetimes, up to countless hundreds of thousands of koṭis and nayutas of kalpas; or again remember all events of previous lives.
That is, such times, such places, such names, such clans, such forms of existence, such food, such duration of existence, such lifespan, such suffering and happiness. From this place, they passed away and were born in that place; from that place, they passed away and were born in this place; such appearance, such speech, simple or expansive… All such past events can be remembered.
Śāriputra, although this Great Bodhisattva fully possesses such functions of the supernatural cognition of recollection of past lives wisdom, within them he does not become proud, does not cling to the nature of the supernatural cognition and realization of recollection of past lives wisdom, does not cling to the phenomenon of the supernatural cognition and realization of recollection of past lives wisdom, and does not cling to a person who can attain the supernatural cognition and realization of recollection of past lives wisdom. Regarding clinging or non-clinging, neither has anything that can be clung to. Why? Śāriputra, because its own nature is empty, because its own nature is apart, because its own nature has never been something that can be grasped.
Śāriputra, this Great Bodhisattva does not give rise to the supernatural cognition and realization of recollection of past lives wisdom out of delight or enjoyment, except after having attained the wisdom of omniscience. Śāriputra, this is how a Great Bodhisattva cultivating the Perfection of Wisdom gives rise to the Perfection of the supernatural cognition and realization of recollection of past lives wisdom.
Śāriputra, there are Great Bodhisattvas who possess the supernatural cognition and realization of divine eye wisdom, which is supremely pure and surpasses the divine eyes of ordinary people; they can truly see the forms and appearances of sentient and insentient beings throughout the worlds of the ten directions as numerous as the sands of the Ganges River. They see sentient beings when they die and when they are born; whether beautiful or ugly, in fortunate realms or unfortunate realms, inferior or superior; according to the power of their karma, they undergo different births.
Thus, those sentient beings who accomplish the three excellent practices of body, speech, and mind, who praise the noble ones and possess right views regarding causes and conditions, after death will be born in fortunate realms, either ascending to the heavens or being born among humans and enjoying pleasures. But those sentient beings who create the three evil practices of body, speech, and mind, who slander the noble ones and possess wrong views regarding causes and conditions, after death will fall into evil destinies, either being born in hell, becoming animals, becoming hungry ghosts, or being born in remote, lowly, inferior, and evil places. Such concentrated beings endure various sufferings.
Śāriputra, although this Great Bodhisattva fully possesses such pure divine eye and can see sentient beings in the realms of the ten directions, dying here and being born there, with differences in causes and effects, within this he does not become proud, does not cling to the nature of the supernatural cognition and realization of divine eye wisdom, does not cling to the phenomenon of the supernatural cognition and realization of divine eye wisdom, and does not cling to a person who can attain the supernatural cognition and realization of divine eye wisdom. Regarding clinging or non-clinging, neither has anything that can be clung to. Why? Śāriputra, because its own nature is empty, because its own nature is apart, because its own nature has never been something that can be grasped.
Śāriputra, this Great Bodhisattva does not give rise to such supernatural cognition and realization of divine eye wisdom out of delight or enjoyment, except after having attained the wisdom of omniscience. Śāriputra, this is how a Great Bodhisattva cultivating the Perfection of Wisdom gives rise to the Perfection of the supernatural cognition and realization of divine eye wisdom.
Śāriputra, there are Great Bodhisattvas who possess the supernatural cognition and realization of the wisdom that exhausts the defilements, and can truly know all sentient beings throughout the worlds of the ten directions as numerous as the sands of the Ganges River, whether their defilements have been exhausted or not. The Bodhisattva who attains this exhaustion-of-defilements supernatural power does not fall into the state of Śrāvakas or Pratyekabuddhas; they only move toward the supreme enlightenment and no longer seek any other benefit or purpose.
Śāriputra, although this Great Bodhisattva fully possesses such functions of the wisdom that exhausts the defilements, within them they do not become proud, do not cling to the nature of the supernatural cognition and realization of the wisdom that exhausts the defilements, do not cling to the phenomenon of the supernatural cognition and realization of the wisdom that exhausts the defilements, and do not cling to a person who can attain the supernatural cognition and realization of the wisdom that exhausts the defilements. Regarding clinging or non-clinging, neither has anything that can be clung to. Why? Śāriputra, because its own nature is empty, because its own nature is apart, because its own nature has never been something that can be grasped.
Śāriputra, this Great Bodhisattva does not give rise to such supernatural cognition and realization of the wisdom that exhausts the defilements out of delight or enjoyment, except after having attained the wisdom of omniscience. Śāriputra, this is how a Great Bodhisattva cultivating the Perfection of Wisdom gives rise to the Perfection of the supernatural cognition and realization of the wisdom that exhausts the defilements.
Thus, Śāriputra, Great Bodhisattvas who cultivate the Perfection of Wisdom should quickly perfect the six pure supernatural powers. Through the complete and pure perfection of these six supernatural powers, they will also quickly attain the wisdom of omniscience.
Furthermore, Śāriputra, there are Great Bodhisattvas who cultivate the Perfection of Wisdom, abide in the Perfection of Giving, and adorn and purify the path of omniscient wisdom; because they completely understand emptiness, they are not miserly.
There are Great Bodhisattvas who cultivate the Perfection of Wisdom, abide in the Perfection of Pure Morality, and adorn and purify the path of omniscient wisdom; because they completely understand emptiness, they do not violate precepts.
There are Great Bodhisattvas who cultivate the Perfection of Wisdom, abide in the Perfection of Patience, and adorn and purify the path of omniscient wisdom; because they completely understand emptiness, they do not become angry.
There are Great Bodhisattvas who cultivate the Perfection of Wisdom, abide in the Perfection of Diligence, and adorn and purify the path of omniscient wisdom; because they completely understand emptiness, they are not lazy.
There are Great Bodhisattvas who cultivate the Perfection of Wisdom, abide in the Perfection of Meditative Concentration, and adorn and purify the path of omniscient wisdom; because they completely understand emptiness, they are not distracted.
There are Great Bodhisattvas who cultivate the Perfection of Wisdom, abide in the Perfection of Wisdom itself, and adorn and purify the path of omniscient wisdom; because they completely understand emptiness, they do not possess evil wisdom.
Thus, Śāriputra, Great Bodhisattvas who cultivate the Perfection of Wisdom, abiding in the six Perfections, whether individually or together, adorn and purify the path of omniscient wisdom; because they completely understand emptiness, they neither come nor go, neither take nor reject. They manifest giving and stinginess; pure morality and evil morality; patience and anger; diligence and laziness; meditation and distraction; wisdom and evil wisdom, yet within these there is no attachment.
Śāriputra, at that time this Great Bodhisattva does not cling to giving, does not cling to stinginess, does not cling to pure morality, does not cling to breaking precepts, does not cling to patience, does not cling to anger, does not cling to diligence, does not cling to laziness, does not cling to meditative concentration, does not cling to distraction, does not cling to wisdom, and does not cling to evil wisdom.
Śāriputra, at that very moment, this Great Bodhisattva does not cling to humiliation, does not cling to praise, does not cling to contempt, and does not cling to respect. Why? Śāriputra, because within the Dharma of non-arising, humiliation, praise, contempt, and respect do not exist. Why? Because the profound Perfection of Wisdom eternally cuts off all forms of attachment.
Śāriputra, the supreme and most wondrous merits of that Great Bodhisattva, attained through cultivating the Perfection of Wisdom, are things that all Śrāvakas and Pratyekabuddhas are unable to possess.
Śāriputra, these Great Bodhisattvas, with their merits perfected, bring about the accomplishment of sentient beings, adorn and purify Buddha lands, and quickly attain the wisdom of omniscience.
Furthermore, Śāriputra, when Great Bodhisattvas cultivate the Perfection of Wisdom, they all arouse an equal mind toward sentient beings. Having an equal mind toward sentient beings, that Great Bodhisattva attains the equality-nature of all sentient beings and attains the equality-nature of all phenomena. After attaining the equality-nature of all sentient beings and the equality-nature of all phenomena, that Great Bodhisattva establishes all sentient beings within the equality-nature of all phenomena.
In the present life, that Great Bodhisattva is protected and remembered by all Buddhas, cherished and respected by all Great Bodhisattvas, and honored by all Śrāvakas and Pratyekabuddhas. Wherever that Great Bodhisattva is born, their eyes never see unpleasant forms, their ears never hear unpleasant sounds, their nose never smells unpleasant fragrances, their tongue never tastes unpleasant flavors, their body never experiences unpleasant sensations, and their mind constantly does not grasp unpleasant phenomena.
Śāriputra, regarding the supreme enlightenment, that Great Bodhisattva will forever remain irreversible.
When the Buddha was explaining these supreme merits of the Great Bodhisattvas who cultivate the Perfection of Wisdom, more than one hundred bhikṣus left their seats and took their upper robes to offer to the World-Honored One. After making the offering to the World-Honored One, all of them generated the aspiration for supreme enlightenment.
At that time, the World-Honored One immediately smiled, and from the middle of his face emitted rays of light of various colors. Then Ānanda rose from his seat, uncovered his right shoulder, knelt with his knee touching the ground, joined his palms respectfully, and said:
“World-Honored One, for what reason do you smile in this way?”
Do the Buddhas smile because there are causes and conditions?
The Buddha taught Ānanda:
More than one hundred Bhikṣus who have left their seats in this assembly, from now onward, after sixty-one kalpas in the Kalpa of the Constellation Parable, will become Buddhas. All will share the same name: Great Banner Mark Tathāgata, Arhat, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed Worthy One, Tamer of Beings, Teacher of Gods and Humans, Buddha, World-Honored One. After these Bhikṣus relinquish their bodies, they will be reborn in the Eastern Pure Land of the Immovable Buddha. In that Buddha-land, everyone has the mind to cultivate the practices of the Bodhisattva.
At that time, there were also sixty thousand Devas who, having heard the Buddha teach the profound Prajñāpāramitā Dharma, rejoiced greatly and faithfully accepted it. The World-Honored One gave them a prediction that, in the Dharma of the World-Honored One Maitreya, they would cultivate pure faith, leave home, diligently practice the holy life, eliminate all afflictions, and attain Parinirvāṇa.
At that moment, all the great assembly in the gathering, through the Buddha’s spiritual power, were able to see a thousand Buddha-lands and the Tathāgatas, Arhats, Perfectly Enlightened Ones, together with their assemblies, throughout the ten directions. The majestic adornments of those Buddha-lands were exceedingly pleasing. At that very moment, even the pure and magnificent appearance of the Sahā World could not compare with them. Then ten thousand sentient beings in the assembly all made the vow: “Whatever merit I cultivate, may I be reborn in those Buddha-lands.”
Knowing the aspirations of these beings, the World-Honored One again smiled, and from between his brows emitted rays of light of many colors.
At that time, Ānanda again rose from his seat and respectfully asked the Buddha why he smiled. The Buddha said:
“Do you see these ten thousand sentient beings?”
Ānanda replied:
“World-Honored One, I have seen them.”
The Buddha said:
“These ten thousand sentient beings, through the power of their vows, after they pass away will be reborn in Buddha-lands. From then onward, they will never be separated from Buddhas, always respectfully making offerings, honoring and praising them, and cultivating the six pāramitās. After these practices are perfected, they will attain the supreme enlightenment, all sharing the same name: Adornment King Tathāgata, Arhat, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed Worthy One, Tamer of Beings, Teacher of Gods and Humans, Buddha, World-Honored One.”
At that time, among the assembly, including Venerable Śāriputra, Venerable Maudgalyāyana, Venerable Mahākāśyapa, Venerable Subhūti, and other great Bhikṣus, Bhikṣuṇīs, Great Bodhisattvas, Upāsakas, and Upāsikās, all rose from their seats, placed their palms together respectfully, and said:
“World-Honored One, the Prajñāpāramitā attained by the Great Bodhisattvas is the great perfection, the vast perfection, the foremost perfection, the noble perfection, the supreme perfection, the wondrous perfection, the marvelous perfection, the highest perfection, the ultimate perfection, the unsurpassed perfection, the perfection beyond which there is nothing higher, the perfection beyond which there is nothing superior, the equal perfection, the incomparable perfection, the perfection beyond comparison, the perfection like space, the non-dual perfection, the perfection of the emptiness of self-nature, the perfection of the emptiness of common characteristics, the perfection that accomplishes all merits and virtues, the unconquered perfection, and the perfection capable of subduing all.
World-Honored One, the Great Bodhisattvas cultivate Prajñāpāramitā; it is exceedingly honored, exceedingly supreme, highest and most wondrous; it possesses great power. It enables them to practice Giving, Pure Discipline, Patience, Diligence, Meditative Concentration, and Prajñā Pāramitā, incomparable among all.
It enables them to perfect Giving, Pure Discipline, Patience, Diligence, Meditative Concentration, and Prajñā Pāramitā, incomparable among all. It enables them to fully possess Giving, Pure Discipline, Patience, Diligence, Meditative Concentration, and Prajñā Pāramitā, incomparable among all. It enables them to attain the incomparable self-nature, namely the infinite marks of beauty that adorn the body, and to realize the incomparable Dharma. This is the supreme enlightenment.
World-Honored One, also through cultivating and completely perfecting Prajñāpāramitā, they attain incomparable form; attain incomparable feeling, perception, formations, and consciousness; realize incomparable Bodhi; turn the incomparable Dharma wheel; and bring benefit and happiness to all sentient beings. The Buddhas of the past, present, and future also, through cultivating profound Prajñāpāramitā, have attained, will attain, and are attaining supreme enlightenment.
Therefore, World-Honored One, if a Great Bodhisattva wishes to reach the ultimate nature of all phenomena and arrive at the other shore, they should study Prajñāpāramitā.
World-Honored One, the Great Bodhisattvas who cultivate Prajñāpāramitā cause all gods, humans, Asuras, Gandharvas, and all beings throughout the worlds to respect, make offerings, honor, and praise them.”
At that time, the World-Honored One taught the Bodhisattvas and disciples:
“Indeed, indeed, just as you have said! The Great Bodhisattvas who cultivate Prajñāpāramitā cause all gods, humans, Asuras, Gandharvas, and others to respect, make offerings, honor, and praise them. Why? Because through those Great Bodhisattvas, the world has the arising of gods and humans. These include the great Kṣatriya families, great Brāhmaṇa families, great elder families, great householder families; from Universal Monarchs to wealthy and powerful lesser kings, from the Four Great Heavenly Kings up to the realm of Neither Perception nor Non-Perception, all appear in the world.
It is also through these Great Bodhisattvas that the world sees the arising of Stream-enterers, Once-returners, Non-returners, Arhats, Pratyekabuddhas, Bodhisattvas, and Buddhas. It is also through these Great Bodhisattvas that the world sees the arising of the Buddha Treasure, Dharma Treasure, and Saṅgha Treasure. It is also through these Great Bodhisattvas that the world sees the arising of the necessities and enjoyable things for living, such as food and drink, clothing, beds, medicines for illness, wealth, grains, precious treasures, lamps, and so forth. In summary, all pleasures of gods and humans and the bliss of Nirvāṇa arise from those Great Bodhisattvas. Why? Because those Great Bodhisattvas themselves practice the six pāramitās and encourage others to cultivate them. Therefore, through the Great Bodhisattvas who cultivate Prajñāpāramitā, all sentient beings attain benefit, happiness, and excellence.”
At that time, the World-Honored One displayed the mark of his tongue, covering the entire three-thousand-great-thousand world system. From this mark of the tongue, he again emitted countless rays of light of many colors, illuminating fully and without omission the Buddha-lands of the ten directions as numerous as the sands of the Ganges. At that time, in each Buddha-land throughout the ten directions, countless and innumerable Great Bodhisattvas saw this great light and became doubtful. They then went to the Buddha of their own land, bowed their heads respectfully, and asked:
“World-Honored One, whose spiritual power is this? For what cause and condition does such a great light shine upon the Buddha-lands?”
At that time, each Buddha replied to the Great Bodhisattvas:
“In the direction of … there is a Buddha-world called Sahā. The Buddha there is named Śākyamuni Tathāgata, Arhat, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed Worthy One, Tamer of Beings, Teacher of Gods and Humans, Buddha, World-Honored One. He is currently explaining Prajñāpāramitā to an assembly of Great Bodhisattvas. He has displayed the mark of his tongue, covering the three-thousand-great-thousand world system. From this mark of the tongue, he emits countless rays of light of various colors that shine upon Buddha-lands throughout the ten directions as numerous as the sands of the Ganges. This light comes from the mark of that Buddha’s tongue.”
At that time, countless and boundless Great Bodhisattvas in each land, after hearing this, joyfully said to the Buddha:
“World-Honored One, we wish to go to the Sahā World to behold, pay homage to, and make offerings to Śākyamuni Buddha and the Bodhisattvas, and also listen to the Prajñāpāramitā. We respectfully request the World-Honored One’s compassion and permission for us to go.”
Each Buddha said:
“Now is the proper time. You may go freely.”
At that time, having received the Buddha’s approval, the assemblies of Great Bodhisattvas bowed at the Buddha’s feet, circumambulated him clockwise, then took their leave and departed. The Great Bodhisattvas prepared various precious offerings: banners, canopies, garments, necklaces, fragrant flower garlands, jewels, gold and silver, various flowers, and so forth, while playing all kinds of exquisite music. In an instant, they arrived before Śākyamuni Buddha, made offerings, respectfully honored and praised the Buddha and Bodhisattvas, circumambulated them hundreds of thousands of times, bowed at the Buddha’s feet, and then withdrew to one side.
At that time, from the Four Great Heavenly Kings up to the Akaniṣṭha Heaven, all brought countless fragrant garlands and countless supreme heavenly flowers before the Buddha, making offerings, respectfully honoring and praising the Buddha and Bodhisattvas, circumambulating hundreds of thousands of times, bowing at the Buddha’s feet, and withdrawing to one side.
At the same time, the Great Bodhisattvas from the ten directions and countless beings in the Desire Realm offered various precious objects: banners, canopies, garments, necklaces, incense, flowers, jewels, and musical instruments. Through the Buddha’s spiritual power, all these offerings rose into the sky and combined into a single canopy as vast as the three-thousand-great-thousand world system. At the four corners and top of the canopy were precious banners, all displayed in various magnificent arrangements, exceedingly pleasing to behold.
After knowing the pure joyful intentions of the Great Bodhisattvas who had come from the ten directions and the heavenly beings, and knowing that, regarding the Dharma, they had attained the patience of non-arising and now attained all Dharma as: without action, unconditioned, unborn, and undying, the World-Honored One smiled again, emitting rays of light of many colors from between his brows.
Ānanda immediately rose, respectfully placed his palms together, and said:
“World-Honored One, for what cause and condition do you smile? When the Great Sage smiles, there must surely be a reason.”
The Buddha said:
“Ānanda, today, the hundreds of thousands of koṭis of nayutas of beings in this assembly, regarding all Dharma, have attained the patience of non-arising, and now have attained all Dharma as without action, unconditioned, unborn, and undying, together with pure joyful intention. Because they offered flowers and other offerings, these offerings rose into the sky and formed a canopy, with precious banners at its four corners and top, adorned in many beautiful ways.
At that time, the hundreds of thousands of koṭis of nayutas of beings in the assembly rose, placed their palms together, respectfully, and said:
“World-Honored One, we vow that in future lives we will become Buddhas possessing majestic virtues and excellent marks like the World-Honored One; our Buddha-lands will be adorned, and we will turn the Dharma wheel, causing Śrāvakas, Bodhisattvas, gods, and humans all to attain Buddhahood.”
At that time, the World-Honored One told Venerable Ānanda:
“These hundreds of thousands of koṭis of nayutas of beings who have risen will, in future times, after passing through sixty-eight koṭis of great kalpas, cultivate the Bodhisattva practices and, in the Kalpa of Flower Accumulation, will become Buddhas. All will share the same name: Enlightenment Branch Flower Tathāgata, Arhat, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed Worthy One, Tamer of Beings, Teacher of Gods and Humans, Buddha, World-Honored One.”
Chapter 3: SUBHŪTI (1)
At that time, the Blessed One taught Subhūti:
Venerable Subhūti, you should use your eloquence to expound the Perfection of Wisdom to the assembly of Great Bodhisattvas. Transmit and teach it to the Great Bodhisattvas so that they may attain the ultimate perfection of the Perfection of Wisdom.
At that time, the great disciples, the Great Bodhisattvas, and the gods all gave rise to this doubt: “Does the Venerable Subhūti use his own spiritual power to expound the Perfection of Wisdom to the assembly of Great Bodhisattvas, or does he rely upon the majestic spiritual power of the World-Honored One?”
Through the Buddha’s spiritual power, the Venerable Subhūti knew the doubts in the minds of the great disciples, the Bodhisattvas, and the gods, and therefore said to the Venerable Śāriputra:
“The disciples of the Buddha who boldly teach the Dharma all rely upon the majestic spiritual power of the Buddha. Why? Śāriputra, first the Buddha teaches the Dharma of liberation to others. That person follows the Buddha’s teachings, diligently and vigorously practices and studies until realizing the true nature of all phenomena. Afterwards, that person again teaches others accordingly. The nature of Dharma does not differ; all of this is the skillful means of the Tathāgata.
Śāriputra, through the Buddha’s spiritual power and blessing, I expound the Perfection of Wisdom to the assembly of Great Bodhisattvas. Accomplishing such a task is not due to my own eloquence. Why? Śāriputra, because the profound Perfection of Wisdom is not within the sphere of the Śrāvakas or Pratyekabuddhas.”
At that time, the Venerable Subhūti said to the Buddha:
“World-Honored One, according to what the Buddha has taught concerning the Great Bodhisattvas, what Dharma concept is used to call them Bodhisattvas?
World-Honored One, I do not see any Dharma that can be called a Great Bodhisattva, nor do I see any Dharma that can be called the Perfection of Wisdom. Then why do you instruct me to expound the Perfection of Wisdom to the assembly of Great Bodhisattvas?
World-Honored One, what Perfection of Wisdom shall I transmit and teach, and to which Great Bodhisattvas shall I teach it, so that they may reach the ultimate perfection of the Perfection of Wisdom?”
At that time, the Buddha told the Venerable Subhūti:
“It is only through mere designation that one speaks of the Perfection of Wisdom. It is only through mere designation that one speaks of the assembly of Great Bodhisattvas. Such mere designations are only artificially expressed and spoken. They neither arise nor cease, are neither within nor outside, nor on either side, because they cannot be apprehended.
Subhūti, you should know that, just as in the world, the self is merely a name; in reality it cannot be attained. Likewise, such a designation neither arises nor ceases; it is only established and spoken of through conceptual imagination. In the same way, sentient beings, the life continuum, arising, nourishment, growth, the transmigrating subject, mind-born, child, maker, experiencer, knower, and seer—all are merely designations; in reality they cannot be attained. Such designations neither arise nor cease; they are only established and spoken of through conceptual imagination. Thus, all designations are neither within, nor outside, nor on either side, because they cannot be apprehended.
Likewise, Subhūti, the Perfection of Wisdom and the Great Bodhisattva—these two names are both merely conventional phenomena. Since they are conventional phenomena, they neither arise nor cease; they are established only through mere designation. They are neither inside, nor outside, nor on either side, because they cannot be attained.
Furthermore, Subhūti, just as internal form is merely a conventional phenomenon. Since it is a conventional phenomenon, it neither arises nor ceases; it is only established through conceptual imagination. Likewise, feeling, perception, formations, and consciousness are merely conventional phenomena. Therefore, they neither arise nor cease; they are only established through conceptual imagination. Thus, all are merely designations. These designations are neither within, nor outside, nor on either side, because they cannot be apprehended. Likewise, Subhūti, the Perfection of Wisdom and the Great Bodhisattva—these two names are both merely conventional phenomena. Since they are conventional phenomena, they neither arise nor cease; they are only established through mere designation. They are neither inside, nor outside, nor on either side, because they cannot be attained.
Furthermore, Subhūti, just as the eye faculty is merely a conventional phenomenon. Therefore, it neither arises nor ceases; it is only established through conceptual imagination. Likewise, the ear, nose, tongue, body, and mind faculties are also merely conventional phenomena. Since they are conventional, they neither arise nor cease; they are only established through conceptual imagination. Thus, all are merely designations. These designations are neither within, nor outside, nor on either side, because they cannot be apprehended. Likewise, Subhūti, the Perfection of Wisdom and the Great Bodhisattva—these two names are both merely conventional phenomena. Since the phenomena are conventional, they neither arise nor cease; they are only established through mere designation. They are neither inside, nor outside, nor on either side, because they cannot be attained.
Furthermore, Subhūti, just as the form realm is merely a conventional phenomenon. Since it is conventional, it neither arises nor ceases; it is only established through conceptual imagination. Likewise, sound, smell, taste, touch, and dharma realms are also conventional phenomena. Since phenomena are conventional, they neither arise nor cease; they are only established through conceptual imagination. Thus, all exist only as mere designations. These designations are neither within, nor outside, nor on either side, because they cannot be apprehended. Likewise, Subhūti, the Perfection of Wisdom and the Great Bodhisattva—these two names are both conventional phenomena. Since phenomena are conventional, they neither arise nor cease; they exist only through mere designation. They are neither inside, nor outside, nor on either side, because they cannot be attained.
Furthermore, Subhūti, just as the eye element, form element, and eye consciousness element are merely conventional phenomena. Since phenomena are conventional, they neither arise nor cease; they are only established through conceptual imagination. Likewise, the ear element, sound element, and ear consciousness element; the nose element, smell element, and nose consciousness element; the tongue element, taste element, and tongue consciousness element; the body element, touch element, and body consciousness element; the mind element, dharma element, and mind consciousness element are merely conventional phenomena. Since phenomena are conventional, they neither arise nor cease; they are only established through conceptual imagination.
Thus, all are merely designations. These designations are neither within, nor outside, nor on either side, because they cannot be apprehended. Likewise, Subhūti, the Perfection of Wisdom and the Great Bodhisattva—these two names are both conventional phenomena. Since phenomena are conventional, they neither arise nor cease; they are only established through mere designation. They are neither inside, nor outside, nor on either side, because they cannot be attained.
Furthermore, Subhūti, just as all parts of the body—head, neck, shoulders, upper arms, arms, abdomen, back, chest, hips, waist, spine, thighs, knees, ankles, feet, legs, skin, flesh, bones, marrow, and so forth—exist only through mere designation. Such designations neither arise nor cease; they are only established through conceptual imagination. These designations are neither within, nor outside, nor on either side, because they cannot be apprehended. Likewise, Subhūti, the Perfection of Wisdom and the Great Bodhisattva—these two names are both conventional phenomena. Such conventional phenomena neither arise nor cease; they are only established through mere designation. They are neither inside, nor outside, nor on either side, because they cannot be attained.
Furthermore, Subhūti, just as all external things such as grass, trees, roots, stems, branches, leaves, flowers, and fruits exist only through mere designation. Such designations neither arise nor cease; they are only established through conceptual imagination. These designations are neither within, nor outside, nor on either side, because they cannot be apprehended. Likewise, Subhūti, the Perfection of Wisdom and the Great Bodhisattva—these two names are both conventional phenomena. Such conventional phenomena neither arise nor cease; they are only established through mere designation. They are neither inside, nor outside, nor on either side, because they cannot be attained.
Furthermore, Subhūti, just as the Buddhas of the past and future also exist only through mere designation. Such designations neither arise nor cease; they are only established through conceptual imagination. These designations are neither within, nor outside, nor in the middle, because they cannot be attained.
Likewise, Subhūti, the Perfection of Wisdom and the Great Bodhisattva—these two names are both conventional phenomena. Such conventional phenomena neither arise nor cease; they are only established through mere designation. They are neither inside, nor outside, nor on either side, because they cannot be attained.
Furthermore, Subhūti, just as dream appearances, echoes in caves, reflections, magical illusions, mirages, the moon reflected in water, and transformations exist only through mere designation. Such designations neither arise nor cease; they are only named according to conceptual imagination. These designations are neither within, nor outside, nor on either side, because they cannot be apprehended. Likewise, Subhūti, the Perfection of Wisdom and the Great Bodhisattva—these two names are both conventional phenomena. Such conventional phenomena neither arise nor cease; they are only established through mere designation. They are neither inside, nor outside, nor on either side, because they cannot be attained.
Likewise, Subhūti, when Great Bodhisattvas practice the Perfection of Wisdom, they should correctly learn the mere designations and conventional phenomena of all dharmas.
Thus, Subhūti, when Great Bodhisattvas practice the Perfection of Wisdom, they should not regard form as permanent or impermanent; as suffering or happiness; as self or not-self; as pure or impure; as empty or not empty; as having marks or without marks; as having wishes or without wishes; as peaceful or not peaceful; as being detached or not detached; as conditioned or unconditioned; as contaminated or uncontaminated; as arising or ceasing; as wholesome or unwholesome; as having faults or without faults; as having afflictions or without afflictions; as worldly or transcendent; as defiled or pure; as belonging to saṃsāra or belonging to Nirvāṇa. Feeling, perception, formations, and consciousness are likewise.
Furthermore, Subhūti, Great Bodhisattvas practicing the Perfection of Wisdom should not regard the eye faculty as permanent or impermanent, as suffering or happiness, as without self or with self, as pure or impure, as empty or not empty, as having marks or without marks, as having wishes or without wishes, as peaceful or not peaceful, as detached or not detached, as conditioned or unconditioned, as contaminated or uncontaminated, as arising or ceasing, as wholesome or unwholesome, as having faults or without faults, as having afflictions or without afflictions, as worldly or transcendent, as defiled or pure, as belonging to saṃsāra or belonging to Nirvāṇa. The ear, nose, tongue, body, and mind faculties are likewise.
Furthermore, Subhūti, Great Bodhisattvas practicing the Perfection of Wisdom should not regard the form realm as permanent or impermanent, as happiness or suffering, as self or not-self, as pure or impure, as empty or not empty, as having marks or without marks, as having wishes or without wishes, as peaceful or not peaceful, as detached or not detached, as conditioned or unconditioned, as contaminated or uncontaminated, as arising or ceasing, as wholesome or unwholesome, as having faults or without faults, as having afflictions or without afflictions, as worldly or transcendent, as defiled or pure, as belonging to saṃsāra or belonging to Nirvāṇa. Sound, smell, taste, touch, and dharma realms are likewise.
Furthermore, Subhūti, Great Bodhisattvas practicing the Perfection of Wisdom should not regard the eye element as permanent or impermanent, as happiness or suffering, as self or not-self, as pure or impure, as empty or not empty, as having marks or without marks, as having wishes or without wishes, as peaceful or not peaceful, as detached or not detached, as conditioned or unconditioned, as contaminated or uncontaminated, as arising or ceasing, as wholesome or unwholesome, as having faults or without faults, as having afflictions or without afflictions, as worldly or transcendent, as defiled or pure, as belonging to saṃsāra or belonging to Nirvāṇa. The ear, nose, tongue, body, and mind elements are likewise.
Furthermore, Subhūti, Great Bodhisattvas practicing the Perfection of Wisdom should not regard the form element as permanent or impermanent, as happiness or suffering, as self or not-self, as pure or impure, as empty or not empty, as having marks or without marks, as having wishes or without wishes, as peaceful or not peaceful, as detached or not detached, as conditioned or unconditioned, as contaminated or uncontaminated, as arising or ceasing, as wholesome or unwholesome, as having faults or without faults, as having afflictions or without afflictions, as worldly or transcendent, as defiled or pure, as belonging to saṃsāra or belonging to Nirvāṇa. Sound, smell, taste, touch, and dharma elements are likewise.
Furthermore, Subhūti, Great Bodhisattvas practicing the Perfection of Wisdom should not regard eye consciousness as permanent or impermanent, as happiness or suffering, as self or not-self, as pure or impure, as empty or not empty, as having marks or without marks, as having wishes or without wishes, as peaceful or not peaceful, as detached or not detached, as conditioned or unconditioned, as contaminated or uncontaminated, as arising or ceasing, as wholesome or unwholesome, as having faults or without faults, as having afflictions or without afflictions, as worldly or transcendent, as defiled or pure, as belonging to saṃsāra or belonging to Nirvāṇa. Ear, nose, tongue, body, and mind consciousness are likewise.
Furthermore, Subhūti, Great Bodhisattvas practicing the Perfection of Wisdom should not regard eye contact as permanent or impermanent, as happiness or suffering, as self or not-self, as pure or impure, as empty or not empty, as having marks or without marks, as having wishes or without wishes, as peaceful or not peaceful, as detached or not detached, as conditioned or unconditioned, as contaminated or uncontaminated, as arising or ceasing, as wholesome or unwholesome, as having faults or without faults, as having afflictions or without afflictions, as worldly or transcendent, as defiled or pure, as belonging to saṃsāra or belonging to Nirvāṇa. Ear, nose, tongue, body, and mind contact are likewise.
Furthermore, Subhūti, Great Bodhisattvas practicing the Perfection of Wisdom should not regard the feelings—whether pleasant, painful, or neither pleasant nor painful—arising dependent upon eye contact as permanent or impermanent; as happiness or suffering; as self or not-self; as pure or impure; as empty or not empty; as having marks or without marks; as having wishes or without wishes; as peaceful or not peaceful; as detached or not detached; as conditioned or unconditioned; as contaminated or uncontaminated; as arising or ceasing; as wholesome or unwholesome; as having faults or without faults; as having afflictions or without afflictions; as worldly or transcendent; as defiled or pure; as belonging to saṃsāra or belonging to Nirvāṇa. Feelings—pleasant, painful, or neither pleasant nor painful—arising dependent upon ear, nose, tongue, body, and mind contact are likewise.
Why? Subhūti, because when Great Bodhisattvas practice the Perfection of Wisdom, the two names “Perfection of Wisdom” and “Great Bodhisattva” are not seen within the realm of conditioned phenomena, nor are they seen within the realm of unconditioned phenomena. Why? Subhūti, because when Great Bodhisattvas practice the Perfection of Wisdom, they do not make distinctions among phenomena as different.
Subhūti, when that Great Bodhisattva practices the Perfection of Wisdom and abides in the non-discrimination of all phenomena, he practices the four foundations of mindfulness up to the eightfold noble path; although practicing the Perfection of Wisdom, he does not see the Perfection of Wisdom, nor does he see the name of the Perfection of Wisdom; he does not see the Great Bodhisattva, nor does he see the name of the Great Bodhisattva; he does not see the Buddhas, nor does he see the names of the Buddhas. He only rightly contemplates and seeks omniscient wisdom.
Subhūti, when that Great Bodhisattva practices the Perfection of Wisdom and abides in the non-discrimination of all phenomena, he practices the Perfections of Giving through Wisdom; he practices the ten powers of the Buddha through the eighteen unique qualities of the Buddha. Although practicing the Perfection of Wisdom, he does not see the Perfection of Wisdom, nor does he see the name of the Perfection of Wisdom; he does not see the Great Bodhisattva, nor does he see the name of the Great Bodhisattva; he does not see the Buddhas, nor does he see the names of the Buddhas. He only rightly contemplates and seeks omniscient wisdom.
Subhūti, when that Great Bodhisattva practices the Perfection of Wisdom, with regard to all phenomena he directly penetrates their true nature, meaning that he understands all phenomena as being neither defiled nor purified.