THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 550
Chapter 18: THE MARK OF EMPTINESS (2)
At that time, Venerable Subhūti said to the Buddha:
“As the World-Honored One has taught, all conditioned phenomena are created by discrimination, arise from false conceptualization, and are therefore completely unreal. By what causes and conditions do those Bodhisattvas attain such immeasurable and boundless merits?”
The Buddha said to Subhūti:
“Exactly so, exactly so, as you have said. However, the Bodhisattvas who practice the profound Prajñāpāramitā also say that all conditioned phenomena are created by discrimination; emptiness is without possession, and false appearances are all unreal. Why? Because these Great Bodhisattvas have skillfully learned emptiness within and extending up to the emptiness of the self-nature of emptiness. They have observed that all conditioned phenomena are created by discrimination; therefore, emptiness is without possession, and false appearances are all unreal. These Great Bodhisattvas thus observe that all conditioned phenomena are created by discrimination; therefore, emptiness is without possession, and false appearances are all unreal. In this way, they should not be separated from the profound Prajñāpāramitā. The more they do not depart from the profound Prajñāpāramitā, the more they attain immeasurable and boundless merits.”
Venerable Subhūti said to the Buddha:
“What difference is there between ‘immeasurable’ and ‘boundless’?”
The Buddha said to Subhūti:
“‘Immeasurable’ means that, with regard to a certain domain, its measure is completely exhausted. ‘Boundless’ means that within a number, it cannot reach the end.”
Venerable Subhūti said to the Buddha:
“Is there a cause and condition by which form can also be said to be immeasurable and boundless? Can feeling, perception, formations, and consciousness also be said to be immeasurable and boundless?”
The Buddha said to Subhūti:
“There is a cause and condition; therefore, form can also be said to be immeasurable and boundless. Feeling, perception, formations, and consciousness can also be said to be immeasurable and boundless.”
Venerable Subhūti said to the Buddha:
“What cause and condition make form able to be said to be immeasurable and boundless? What cause and condition make feeling, perception, formations, and consciousness able to be said to be immeasurable and boundless?”
The Buddha said to Subhūti:
“Form is the nature of emptiness, therefore it can also be said to be immeasurable and boundless. Feeling, perception, formations, and consciousness are the nature of emptiness, therefore they can also be said to be immeasurable and boundless.”
Venerable Subhūti said to the Buddha:
“Are only form, feeling, perception, formations, and consciousness empty, or are all phenomena also empty?”
The Buddha said to Subhūti:
“Have I not previously said that all phenomena are empty?”
Venerable Subhūti replied:
“Although the Buddha often teaches that all phenomena are empty, sentient beings lack the knowledge and understanding to comprehend this, so now I ask again in this way.”
The Buddha said to Subhūti:
“It is not only form, feeling, perception, formations, and consciousness that are empty; I say that all phenomena are empty.”
Venerable Subhūti said to the Buddha:
“What concept are ‘immeasurable’ and ‘boundless’?”
The Buddha said to Subhūti:
“‘Immeasurable’ and ‘boundless’ are concepts of emptiness, signlessness, and wishlessness.”
Venerable Subhūti said to the Buddha:
“‘Immeasurable’ and ‘boundless’ are only emptiness, signlessness, and wishlessness. Are there any other meanings besides these?”
The Buddha said:
“Subhūti, what do you think? Have I not said that all Dharma teachings are empty?”
Subhūti replied:
“The Tathāgata constantly teaches that all Dharma teachings are empty.”
The Buddha said to Subhūti:
“Emptiness itself is inexhaustible.
Emptiness itself is immeasurable.
Emptiness itself is boundless.
Emptiness itself is all other meanings.
Therefore, Subhūti, although all Dharma teachings have many different expressions, their meaning is not different.
Subhūti, you should know that the emptiness of all phenomena and their principle cannot be expressed. The Tathāgata finds ways to speak of it as inexhaustible, or as immeasurable, as boundless, as emptiness, as signlessness, as wishlessness, as non-creation, as non-arising, as non-ceasing, as not existing, as peaceful stillness, as freedom from defilement, as Nirvāṇa…
All phenomena are like this. The immeasurable Dharma teachings in truth do not differ in meaning; they are all ways that the Tathāgata, the Worthy One, the Perfectly Enlightened One, finds to explain for the sake of sentient beings.”
At that time, Subhūti said to the Buddha:
“Wonderful, World-Honored One! You have skillfully and expediently explained. The true nature of all phenomena is originally inexpressible, yet for the sake of sentient beings, you find ways to reveal it. As I understand the meaning of what the Buddha has taught, the true nature of all phenomena cannot be spoken.”
The Buddha said to Subhūti:
“Exactly so, exactly so! The true nature of all phenomena cannot be spoken. Why? Because the nature of all phenomena is ultimately empty. There is no person who can explain ultimate emptiness.”
Venerable Subhūti said to the Buddha:
“Does the meaning of the inexpressible have increase or decrease?”
The Buddha said to Subhūti:
“The meaning of the inexpressible has neither increase nor decrease.”
Venerable Subhūti said to the Buddha:
“If the meaning of the inexpressible has neither increase nor decrease, then from giving up to Prajñāpāramitā should also have neither increase nor decrease. If these six pāramitās also have neither increase nor decrease, then all six pāramitās must be without possession. If all six pāramitās are without possession, why do Great Bodhisattvas practice giving up to Prajñāpāramitā, seek to realize the supreme enlightenment, and become able to approach the supreme enlightenment?”
The Buddha said to Subhūti:
“Exactly so, exactly so! From giving up to the six pāramitās, all have neither increase nor decrease and are also without possession. However, when Great Bodhisattvas practice Prajñāpāramitā with skillful means, they do not think in this way:
‘Thus, giving up to Prajñāpāramitā has increase or decrease.’
They should only think:
‘There are merely names and characteristics called giving up to Prajñāpāramitā.’
When that Great Bodhisattva practices giving up to Prajñāpāramitā, they make giving up to Prajñāpāramitā accompanied by intention, and relying on roots of goodness, they together give rise to this mind; they equally share with all sentient beings and together dedicate toward the supreme enlightenment. The supreme enlightenment is extremely profound and wondrous; one must rely upon it to generate the dedication of aspiration like the Buddha. Through the superior power of this dedication by skillful means, one attains the supreme enlightenment.”
Venerable Subhūti said to the Buddha:
“World-Honored One, what is called the supreme enlightenment?”
The Buddha said to Subhūti:
“The suchness of all phenomena is called the supreme enlightenment.
Subhūti, you should know that because the suchness of all phenomena has neither increase nor decrease, the supreme enlightenment of all Buddhas also has neither increase nor decrease. If Great Bodhisattvas constantly abide in and generate many intentions corresponding with such suchness, they will then draw near to the supreme enlightenment.
Therefore, Subhūti, the meaning of the inexpressible, although it has neither increase nor decrease, does not cause one to lose the intention toward suchness. The pāramitās, although they have neither increase nor decrease, do not cause one to lose the seeking of the supreme enlightenment. Any Great Bodhisattva who abides in and generates such an intention toward suchness, and practices giving up to Prajñāpāramitā, will then draw near to the supreme enlightenment.”
Chapter 19: PROFUNDITY OF MERIT
At that time, Subhūti said to the Buddha:
“The mind arising first by a Great Bodhisattva can attain the supreme enlightenment. The mind arising afterward can attain the supreme enlightenment. If the mind arising first can attain the supreme enlightenment, then when the first mind arises, the later mind has not yet arisen, and there would be no meaning of harmony and union. If the later mind arising can attain the supreme enlightenment, then when the later mind arises, the earlier mind has already ceased, and there would be no meaning of harmony and union. Thus, the earlier mind, later mind, and mental factors, whether progressing or retreating, declining or diminishing, have no meaning of harmony and union. Then how can wholesome roots be accumulated? If wholesome roots cannot be accumulated, how can a Bodhisattva perfect wholesome roots and attain the supreme enlightenment?”
The Buddha said:
Thiện Hiện, what do you think? When a lamp is lit, does the earlier flame burn the wick, or does the later flame burn the wick?
The Venerable Subhūti replied:
As I understand it, it is not that the earlier flame can burn the wick, yet it is not outside the earlier flame. It is not that the later flame can burn the wick, yet it is not outside the later flame.
The Buddha said:
Thiện Hiện, what do you think? Is the wick burned?
The Venerable Subhūti replied:
In the world, it is presently seen that the wick truly burns.
The Buddha said to Thiện Hiện:
The same is true of the Great Bodhisattvas. It is not that the arising of a former mind can attain the highest unsurpassed Enlightenment, yet it is not apart from that former mind. It is not that the arising of a later mind can attain the highest unsurpassed Enlightenment, yet it is not apart from that later mind. However, the Great Bodhisattvas who practice the profound Prajñāpāramitā have skillful means, causing their roots of goodness to increase and become fully perfected, and thus they can attain the highest unsurpassed Enlightenment.
The Venerable Subhūti said to the Buddha:
The profound principle of dependent origination is this: the Great Bodhisattvas do not attain the highest unsurpassed Enlightenment through the arising of a former mind, nor do they attain it apart from the former mind. They do not attain the highest unsurpassed Enlightenment through the arising of a later mind, nor do they attain it apart from the later mind. It is not because such minds arise that they can attain the highest unsurpassed Enlightenment. It is not because they are apart from such arising minds that they can attain the highest unsurpassed Enlightenment. Yet the Great Bodhisattvas are able to attain the highest unsurpassed Enlightenment.
The Buddha said:
Thiện Hiện, what do you think? If the mind has ceased, can it arise again?
Thiện Hiện replied:
No, World-Honored One. Once the mind has ceased, it cannot arise again.
The Buddha said:
Thiện Hiện, what do you think? If the mind has already arisen, is there any phenomenon that ceases?
Thiện Hiện replied:
Indeed, World-Honored One, if the mind has already arisen, there is certainly a phenomenon that ceases.
The Buddha said:
Thiện Hiện, what do you think? If the mind has a phenomenon of cessation, will it not cease?
Thiện Hiện replied:
No, World-Honored One. If the mind has a phenomenon of cessation, it will certainly cease.
The Buddha said:
Thiện Hiện, what do you think? If the mind has no phenomenon of cessation, can it arise?
Thiện Hiện replied:
No, World-Honored One. The mind having no phenomenon of cessation does not mean that it can arise.
The Buddha said:
Thiện Hiện, what do you think? If the mind has no phenomenon of arising, can it cease?
Thiện Hiện replied:
No, World-Honored One, it cannot. The mind having no phenomenon of arising does not mean that it can cease.
The Buddha said:
Thiện Hiện, what do you think? If the mind has no phenomenon of arising or ceasing, can it arise or cease?
Thiện Hiện replied:
No, World-Honored One, it cannot. The mind having no phenomenon of arising or ceasing does not mean that it can arise or cease.
The Buddha said:
Thiện Hiện, what do you think? If a phenomenon has already ceased, can it cease again?
Thiện Hiện replied:
No, World-Honored One, it cannot. If a phenomenon has already ceased, it cannot cease again.
The Buddha said:
Thiện Hiện, what do you think? If a phenomenon has already arisen, can it arise again?
Thiện Hiện replied:
No, World-Honored One, it cannot. If a phenomenon has already arisen, it cannot arise again.
The Buddha said:
Thiện Hiện, what do you think? Does the true nature of all phenomena have arising and ceasing?
Thiện Hiện replied:
No, World-Honored One. The true nature of all phenomena neither arises nor ceases.
The Buddha said:
Thiện Hiện, what do you think? Is the abiding mind like the mind of true suchness?
Thiện Hiện replied:
World-Honored One, indeed it is so. Just as the mind of true suchness is, so too is the abiding mind.
The Buddha said:
Thiện Hiện, what do you think? If the abiding mind is like true suchness, and that mind is like true suchness, does the ultimate reality nature remain permanent?
Thiện Hiện replied:
No, World-Honored One. That mind is not like true suchness; the ultimate reality nature is what remains permanently abiding.
The Buddha said:
Thiện Hiện, what do you think? Is the suchness of all phenomena infinitely profound?
Thiện Hiện replied:
World-Honored One, indeed it is so. The suchness of all phenomena is infinitely profound.
The Buddha said:
“Subhūti, what do you think? Is suchness itself the mind?”
Subhūti replied:
“World-Honored One, no.”
The Buddha said:
“Subhūti, what do you think? Apart from suchness, is there a mind?”
Subhūti replied:
“World-Honored One, no.”
The Buddha said:
“Subhūti, what do you think? Is the mind itself suchness?”
Subhūti replied:
“World-Honored One, no.”
The Buddha said:
“Subhūti, what do you think? Apart from the mind, is there suchness?”
Subhūti replied:
“World-Honored One, there is not.”
The Buddha said:
“Subhūti, what do you think? Can suchness see suchness?”
Subhūti replied:
“World-Honored One, it cannot be seen.”
The Buddha said:
“Subhūti, what do you think? Do you see that there is truly suchness?”
Subhūti replied:
“World-Honored One, there is not.”
The Buddha said:
“Subhūti, what do you think? If a great bodhisattva constantly practices in this way, is that practicing the profound Prajñāpāramitā?”
Subhūti replied:
“World-Honored One, yes. If a great bodhisattva can practice in this way, then that is practicing the profound Prajñāpāramitā.”
The Buddha said:
“Subhūti, what do you think? A great bodhisattva who can practice in this way—what is the sphere of practice?”
Subhūti replied:
“If a great bodhisattva can practice in this way, there is completely no sphere of practice. Why? Because if a great bodhisattva can practice in this way, one completely does not see a practitioner, what is practiced, the time of practice, or the place of practice. This is because all presently functioning phenomena do not move or change.”
The Buddha said:
“Subhūti, what do you think? When a great bodhisattva practices the profound Prajñāpāramitā, what is the object of practice?”
Subhūti replied:
“When a great bodhisattva practices the profound Prajñāpāramitā, he practices the ultimate truth. Because within it, there is no differentiation whatsoever.”
The Buddha said:
“Subhūti, what do you think? When a great bodhisattva practices the profound Prajñāpāramitā, does he cling to characteristics regarding the ultimate truth?”
Subhūti replied:
“No, World-Honored One.”
The Buddha said:
“Subhūti, what do you think? When a great bodhisattva practices the profound Prajñāpāramitā, although he does not cling to characteristics regarding the ultimate truth, does he have the characteristic of practice?”
Subhūti replied:
“World-Honored One, no.”
The Buddha said:
“Subhūti, what do you think? Does a great bodhisattva destroy characteristics regarding the ultimate truth?”
Subhūti replied:
“No, World-Honored One.”
The Buddha said:
“Subhūti, what do you think? Regarding the ultimate truth, does a great bodhisattva have the characteristic of abandoning?”
Subhūti replied:
“World-Honored One, no.”
The Buddha said to Subhūti:
“When a great bodhisattva practices the profound Prajñāpāramitā, regarding the ultimate truth, if there is neither the characteristic of destruction nor the characteristic of abandonment, how can he put an end to the perception of grasping at characteristics?”
Subhūti replied:
“This great bodhisattva, when practicing the profound Prajñāpāramitā, does not think: ‘I am now destroying characteristics; I am now abandoning characteristics.’ In putting an end to the perception of grasping at characteristics, he also does not cultivate a path to end the perception of grasping at characteristics.
If a great bodhisattva, while diligently cultivating the bodhisattva practices, cultivates a path that ends the perception of grasping at characteristics, then at that time all Buddha-dharmas have not yet been perfected, and he will fall into the state of a śrāvaka or a solitary buddha.
World-Honored One, this great bodhisattva accomplishes the supreme skillful means. Although he clearly understands the faults of all characteristics and the grasping at characteristics, he does not destroy or cut them off, but only quickly realizes the signless. Why? Because all Buddha-dharmas have not yet been perfected.”
The Buddha said to Subhūti:
“Indeed, indeed. It is exactly as you have said.”
At that time, Śāriputra asked the venerable Subhūti:
“When a great bodhisattva, while in a dream, cultivates the three liberation gates of Emptiness, Signlessness, and Wishlessness, does this bring additional benefit regarding the profound Prajñāpāramitā?”
The venerable Subhūti replied:
“If a great bodhisattva, while awake, cultivates these three liberation gates, there is additional benefit regarding the profound Prajñāpāramitā. One who cultivates them in a dream also gains additional benefit. Why? Because the Buddha taught that dreams and wakefulness are not different.
Śāriputra, if a great bodhisattva has attained Prajñāpāramitā, then when awake he practices the profound Prajñāpāramitā and is said to abide in the profound Prajñāpāramitā. This great bodhisattva, when practicing the profound Prajñāpāramitā in a dream, is also said to abide in the profound Prajñāpāramitā. The three liberation gates likewise can increase benefit regarding the profound Prajñāpāramitā. Their meaning does not diminish whether in a dream or while awake.”
Venerable Śāriputra asked Subhūti:
“If virtuous men and virtuous women create karma in a dream, does it increase or decrease?”
The venerable Subhūti replied:
“The Buddha taught that all phenomena are like what is seen in a dream. If one creates karma in a dream, there is neither increase nor decrease; when one creates karma while awake, there is also neither increase nor decrease.
However, the karma created in a dream does not become increased or decreased by itself. Only when, after waking, one remembers and discriminates about the karma created in the dream does it cause that person’s karma to become increased or decreased.
For example, if a person in a dream kills another person, and after awakening from the dream, discriminates and remembers it, becoming greatly delighted, then that karma becomes increased. If one feels profound regret and shame, then that karma immediately decreases.”
Venerable Śāriputra said to Subhūti:
“If someone, while awake, kills another person, and later while in a dream either feels delighted or feels deep remorse, does this cause the karma created while awake to increase or decrease?”
The venerable Subhūti replied:
“It also can increase or decrease, but such increase or decrease is not equal to that while awake. When the mind knows clearly and distinctly, the action is stronger.”
Venerable Śāriputra asked Subhūti:
Without an object, whether thought or action, neither can arise. An object is needed for thought or action to arise. Then, in a dream, based on what do thought or action arise?
The Elder Subhūti replied:
Exactly so, exactly so! Whether dreaming or awake, if there is no object, thoughts or actions do not arise. An object is needed for thoughts or actions to arise. Why? Śāriputra, the essential point in the dharmas of seeing, hearing, understanding, and knowing is that wisdom operates; from this there arises either defilement or purity. If there is no seeing, hearing, understanding, or knowing; if the dharmas have no operation of wisdom, then there is neither defilement nor purity. Therefore, one should know that whether dreaming or awake, when there is an object, thoughts or actions arise. When there is no object, thoughts or actions do not arise.
Venerable Śāriputra asked Subhūti:
The Buddha taught that all objects are apart from inherent nature. In that case, how can one say that when there is an object, thoughts and actions arise; and when there is no object, thoughts and actions do not arise?
The Elder Subhūti replied:
Although all thoughts, actions, and objects are apart from inherent nature, because one’s own mind grasps appearances and makes discriminations, according to worldly convention one must say that there are objects. From these objects, thoughts and actions arise. It is like saying: ignorance conditions formations, formations condition consciousness… All of these are spoken of as having objects only because one’s own mind grasps appearances and discriminates; in truth, they do not possess real existence.
Venerable Śāriputra said to Subhūti:
If a Great Bodhisattva practices giving in a dream, and after giving dedicates the merit toward unsurpassed perfect enlightenment, has that Great Bodhisattva truly performed giving and dedicated it toward the unsurpassed enlightenment of the Buddhas?
The Elder Subhūti replied:
The Bodhisattva Maitreya received the prediction of great enlightenment long ago and has only one more lifetime before he will certainly become a Buddha. He is very skilled in answering all questions and is now present in this assembly. We should ask him; the Future Buddha Maitreya will certainly answer.
At that time, Venerable Śāriputra, following Subhūti’s words, respectfully requested an answer from Bodhisattva Maitreya. Bodhisattva Maitreya said to Subhūti:
You said that Bodhisattva Maitreya can answer this meaning. Then what is called Bodhisattva Maitreya? Is it because of the name that he can answer? Because of form that he can answer? Because of feeling, perception, formations, and consciousness that he can answer? Because of manifestation that he can answer? Because of an image that he can answer? Because of the emptiness of form that he can answer? Because of the emptiness of feeling, perception, formations, and consciousness that he can answer?
Moreover, the name Maitreya cannot answer; form cannot answer; feeling, perception, formations, and consciousness cannot answer; manifestation cannot answer; images cannot answer; the emptiness of form cannot answer; the emptiness of feeling, perception, formations, and consciousness cannot answer. Why? Because I completely do not see any dharma that can answer. The dharma that answers, the place where answering occurs, the time of answering, and that by which one answers are all not seen. I completely do not see any dharma that is remembered, the place where remembering occurs, the time of remembering, or that by which one remembers. Why? Because all dharmas by their original nature are empty, completely without possession, without two and without difference; when examined ultimately, they cannot be grasped.
Venerable Śāriputra asked Bodhisattva Maitreya:
Is the Dharma that you have spoken of the same as what you have realized?
Great Bodhisattva Maitreya replied:
The Dharma I have spoken of is not the same as what I have realized. Why? Because the Dharma I have realized cannot be spoken.
Śāriputra, I completely do not see any realized dharma whose inherent nature can be attained, as the mind conceives or as words express.
Śāriputra, the inherent nature of all dharmas cannot be contacted by the body, cannot be expressed by speech, and cannot be conceived by the mind. Why? Because all dharmas have no inherent nature.
At that time, Śāriputra thought: Bodhisattva Maitreya possesses truly profound wisdom; only by practicing the profound Prajñāpāramitā day and night could he speak in this way.
The Buddha said to Śāriputra:
Just as you have thought, Bodhisattva Maitreya possesses truly profound wisdom; only by practicing the profound Prajñāpāramitā day and night could he speak in this way. Śāriputra, what you have thought is correct.
Śāriputra, what do you think? Through that Dharma, did you become an Arhat and see that Dharma as something that could be spoken?
Śāriputra replied:
No, Blessed One.
The Buddha said to Śāriputra:
A Great Bodhisattva practicing the profound Prajñāpāramitā, when he has realized the nature of Dharma, is likewise unable to explain it.
Śāriputra, such a Great Bodhisattva does not think: “Through this Dharma, I have received, am receiving, or will receive the prediction of unsurpassed perfect enlightenment of the Buddha.” The Bodhisattva does not think: “Through this Dharma, I will attain unsurpassed perfect enlightenment.” Any Great Bodhisattva who can practice in this way is practicing Prajñāpāramitā.
If a Great Bodhisattva can practice in this way and does not give rise to doubt, thinking: “With regard to unsurpassed perfect enlightenment, do I attain it or not attain it?” but only thinks: “I diligently exert myself; I will certainly attain unsurpassed perfect enlightenment, because I have already gained superior strength in awakening,” any Great Bodhisattva who can practice in this way is practicing Prajñāpāramitā.
Śāriputra, those Great Bodhisattvas practicing the profound Prajñāpāramitā, upon hearing profound Dharma, are not worried, frightened, terrified, obstructed, sunk, or attached. They are also not afraid of attaining unsurpassed perfect enlightenment, because they know with certainty: “I will attain it.”
Śāriputra, if these Bodhisattvas are in an empty wilderness where wild beasts dwell, they are also not afraid. Why? Because those Bodhisattvas, wishing to benefit sentient beings, abandon all inner and outer possessions and constantly think:
“If evil spirits and wild beasts wish to consume my body, I will give it to them so that they may be satisfied. Through this wholesome root, I will quickly perfect my Perfection of Giving and soon approach unsurpassed perfect enlightenment. I must diligently cultivate right conduct in this way. When I attain unsurpassed perfect enlightenment, in my Buddha land there will be no animals or hungry ghosts.”
Śāriputra, if those Bodhisattvas are in an uninhabited wilderness that is the dwelling place of evil robbers, they are also not afraid. Why? Because those Bodhisattvas, wishing to benefit sentient beings, abandon all inner and outer possessions, delight in cultivating wholesome deeds, and have no attachment to body, life, or wealth. They constantly think:
“If sentient beings come together to seize my possessions and wealth, I must respectfully and joyfully give them. Or if they take the opportunity to harm my body, I will never give rise to hatred toward them, nor will evil actions of body, speech, or mind arise. Through these causes and conditions, I will quickly perfect the Perfections of Giving, Pure Conduct, and Patience, and soon approach unsurpassed perfect enlightenment. I must diligently cultivate right conduct in this way. When I attain unsurpassed perfect enlightenment, in my Buddha land there will never be any robbers or enemies who cause harm. Therefore, my Buddha land will be extremely pure, and there will no longer be other forms of evil.”
Śāriputra, if those Bodhisattvas are in a vast empty wilderness like a dry desert, they are also not afraid. Why? Because the Dharma of a Bodhisattva is like this; there are no such fears. They constantly think:
“I must seek and learn the Dharma that ends thirst and craving for sentient beings; I should not give rise to fear toward this. Even if I were to die of hunger and thirst because of this, I would never abandon the arising of great compassion to give sentient beings the wondrous water of Dharma. How strange! How unfortunate! These sentient beings dwell in worlds without water. I must diligently cultivate right conduct so that when I attain unsurpassed perfect enlightenment, my Buddha land will have no empty wilderness, barren deserts, or burning lands afflicted by lack of water. I must find ways to encourage sentient beings to cultivate superior merit. Wherever they are, I will provide them with the eight kinds of water possessing excellent qualities. Therefore, I will remain steadfast, vigorously diligent, and find ways to teach and transform all sentient beings. Through these causes and conditions, I will quickly perfect my Perfection of Diligence and soon approach unsurpassed perfect enlightenment.”
Śāriputra, these Bodhisattvas, even in times of famine, are not afraid. Why? Because these Bodhisattvas, wearing the armor of virtue, are courageous and diligent, purifying the Buddha land and making this vow:
“When I attain unsurpassed perfect enlightenment, my Buddha land will have no such famines. Sentient beings will be complete and joyful; whatever they need for use, merely by thinking of it, it will immediately appear, just as the heavenly beings think of something and obtain it.”
I must arouse a steadfast, diligent, and courageous mind, causing sentient beings to fulfill their aspirations: at all times and places, all sentient beings will not lack wealth, resources, or necessities for living.
Śāriputra, these Bodhisattvas, even when encountering epidemics, are not afraid. Why? Because these Bodhisattvas constantly observe carefully:
“There is no dharma called illness, nor is there any dharma called a sick person; all are empty and should not be feared.”
I must diligently cultivate this right conduct so that when I attain unsurpassed perfect enlightenment, sentient beings in my Buddha land will have no disasters or epidemics and will diligently practice superior right conduct.
Śāriputra, if these Bodhisattvas think: “Unsurpassed perfect enlightenment requires a long time before it can be attained,” they should not be afraid. Why? Although the number of past lifetimes is immeasurable, within a single moment of thought, discrimination, and accumulation, accomplishment is brought together; the number of future lifetimes should be understood in the same way. Therefore, Bodhisattvas should not form concepts of long or short within this, thinking: “Unsurpassed perfect enlightenment requires a long time before it can be attained,” and then become afraid. Why? Because the number of past and future lifetimes, whether long or short, is merely mind corresponding with a single instant.
Therefore, Śāriputra, although a Great Bodhisattva hears that a long time is required before attaining unsurpassed perfect enlightenment, he carefully and certainly examines this so that fear does not arise.
Śāriputra, any Bodhisattva who, regarding all things seen, heard, understood, and known, and all Dharma that could cause fear, does not give rise to fear, should be known as a Bodhisattva who will quickly attain the sought-after unsurpassed perfect enlightenment.
Therefore, Śāriputra, a Great Bodhisattva who wishes to quickly attain the sought-after unsurpassed perfect enlightenment should, according to the undefiled teachings of the Tathāgata, wear the armor of virtue, diligently cultivate, and not fear any Dharma.
Chapter 20: GAṄGĀ DEVĪ
At that time, among the assembly there was a celestial maiden named Gaṅgā Devī. She rose from her seat, bowed at the feet of the Buddha, drew her garment over her left shoulder, knelt with her right knee touching the ground, joined her palms toward the Buddha, and said:
“Blessed One, I also would not be afraid in those places; regarding all dharmas I would have no doubts. In future lives, I will also teach Dharma for the sake of sentient beings, without fear and without doubt.”
At that time, the Blessed One immediately smiled. From his mouth he emitted golden light, which illuminated the infinite worlds throughout the ten directions, then returned and shone upon the Brahmā realm, displaying great supernatural powers, and came back to circle the Buddha three times clockwise. After manifesting this miracle, it entered into the crown of the Buddha.
Seeing this event, Gaṅgā Devī became greatly joyful and delighted. She took beautiful golden flowers and, with sincere reverence, scattered them upon the Tathāgata. Through the Buddha’s spiritual power, these golden flowers rose upward and floated gracefully in the sky.
Venerable Ānanda, having seen and heard this, rose from his seat, bowed at the feet of the Buddha, placed his robe over his left shoulder, knelt with his right knee touching the ground, joined his palms respectfully, and said:
“Blessed One, what is the cause for your manifestation of a smile? For when a Buddha manifests a smile, it is never without a reason.”
The World-Honored One said to Ānanda:
This heavenly maiden, in a future life, will become a Tathāgata, Arhat, Perfectly Enlightened One. The kalpa will be named Constellation, and the Buddha’s name will be Golden Flower.
Ānanda, you should know that this is the final time this heavenly maiden will take a female body. When she relinquishes this body, she will immediately receive a male body, and throughout future lives she will never again take the form of a woman. From this point onward, after passing away from one life, she will be reborn in the world called Pleasant, in the eastern direction, where the Tathāgata Akṣobhya resides. In that Buddha-land, the heavenly maiden will diligently practice the holy life and will be known as Golden Flower. After passing away from the Akṣobhya world, she will be born in other directions, in worlds where there are Buddhas. From one Buddha-land to another, she will constantly remain close to the Buddhas, the World-Honored Ones. Just as a wheel-turning monarch travels from one palace to another, enjoying pleasures and amusements, until the end of his life, without his feet ever touching the ground; so too will Bodhisattva Golden Flower be. From one Buddha-land to another, until attaining the supreme enlightenment, wherever she is born she will always remain near a Buddha.
Venerable Ānanda silently thought: When Bodhisattva Golden Flower becomes a Buddha, she will surely also expound the profound Prajñāpāramitā. How many Great Bodhisattvas will there be in that assembly? Will it be like the assembly of Bodhisattvas at the Buddha’s assembly today?
The Buddha, knowing the thought of Venerable Ānanda, said:
Ānanda, it is so, it is so, exactly as you have thought! When Bodhisattva Golden Flower becomes a Buddha, she will also teach this profound Prajñāpāramitā to the assembly. The number of Great Bodhisattvas in that assembly will also be the same as the number of Bodhisattvas in the Buddha’s assembly today.
Ānanda, you should know that when Bodhisattva Golden Flower becomes a Buddha, the number of her Śrāvaka disciples who attain Nirvāṇa will be extremely numerous, beyond calculation. That is, they cannot be counted—whether hundreds, thousands, hundreds of millions, and so forth; it can only be said that their number is immeasurable and boundless.
Ānanda, you should know that when Bodhisattva Golden Flower becomes a Buddha, in that Buddha-land there will be no evil realms, no evil spirits, and no calamities caused by enemies or thieves, drought, famine, epidemics, and so forth.
Ānanda, you should know that when Bodhisattva Golden Flower attains the supreme enlightenment, sentient beings in that Buddha-land will have no fears and no disasters or offenses.
Venerable Ānanda said to the Buddha:
This heavenly maiden, in the past, when she first aroused the aspiration for supreme enlightenment, cultivated wholesome roots and made dedication vows, in the presence of which Buddha did she do so?
The Buddha said to Ānanda:
This heavenly maiden, in the past, was in the presence of the Buddha Dīpaṅkara, the Tathāgata, Arhat, Perfectly Enlightened One of the past. There she first aroused the aspiration for supreme enlightenment, cultivated wholesome roots, and made dedication vows. At that time, the heavenly maiden also scattered golden flowers upon the Buddha and sought to attain supreme enlightenment.
Ānanda, you should know that when I was in the presence of the Buddha Dīpaṅkara in the past, I scattered five branches of flowers as offerings upon that Buddha and made dedication vows. At that time, I immediately attained the patience with the non-arising of dharmas. The Tathāgata Dīpaṅkara, Arhat, Perfectly Enlightened One, knowing that my faculties and nature had matured, gave me a prediction: “In a future life, you will become a Buddha named Śākyamuni, and your land will be called Endurance; the kalpa will be named Auspicious.” At that time, the heavenly maiden heard the Buddha give me the prediction of attaining great enlightenment. She rejoiced and became greatly inspired, and immediately scattered golden flowers upon the Buddha, aroused the aspiration for supreme enlightenment, cultivated wholesome roots, and made the dedication vow: “In the future, when this Bodhisattva becomes a Buddha, may I, just like the present Buddha, receive a prediction of great Bodhi.” Therefore, today I give this heavenly maiden a prediction.
Venerable Ānanda, having heard the Buddha’s teaching, rejoiced and became greatly inspired. He said to the Buddha:
This heavenly maiden has long ago aroused the aspiration for supreme enlightenment, cultivated wholesome roots, and made dedication vows. Now these have matured; therefore the Tathāgata gives this heavenly maiden a prediction.
The Buddha said to Ānanda:
It is so, it is so, exactly as you have said! This heavenly maiden, because her wholesome roots have matured, is why I grant her the prediction of great Bodhi.
Chapter 21: KNOWING THE WORKS OF MARA (1)
At that time, Subhūti said to the Buddha:
How do Great Bodhisattvas who practice the profound Prajñāpāramitā cultivate the Dharma of emptiness? How do they enter into the Samādhi of Emptiness?
The Buddha said to Subhūti:
Any Great Bodhisattva who practices the profound Perfection of Wisdom should contemplate that form is empty; should contemplate that feeling, perception, formations, and consciousness are empty. When contemplating in this way, one should not allow the mind to become disturbed. If the mind becomes disturbed, one does not see the Dharma. If one does not see the Dharma, one does not realize it.
The Venerable Subhūti addressed the Buddha:
“As the World-Honored One has taught, Great Bodhisattvas practicing the profound Perfection of Wisdom should contemplate the emptiness of all phenomena without realizing it. How can Great Bodhisattvas, while practicing the profound Perfection of Wisdom and abiding in the emptiness concentration, not realize it?”
The Buddha told Subhūti:
“Great Bodhisattvas, while practicing the profound Perfection of Wisdom and contemplating the emptiness of phenomena, should first think: ‘I should contemplate that all phenomena and their characteristics are empty; I should not realize it. I contemplate the emptiness of all phenomena because I am learning, not because I am realizing it. Now is the time for learning, not the time for realization.’
“Before entering concentration, when a Great Bodhisattva still gathers the mind upon an object in order to receive the Perfection of Wisdom, it is not only after entering the state of concentration that one gathers the mind upon an object and receives the Perfection of Wisdom. During such a time, this Great Bodhisattva does not retreat from any of the factors of enlightenment and does not realize the exhaustion of the outflows. Why? Because this Great Bodhisattva has already accomplished such vast wisdom, skillfully abiding in the Dharma of emptiness and all kinds of factors of enlightenment, and constantly thinks: ‘Now is the time to learn; it is not the time to realize.’
“Subhūti, you should know that if, when a Great Bodhisattva abides in the Empty Samādhi and does not realize emptiness, at that time the Great Bodhisattva also abides in the Signless Samādhi without realizing signlessness. Why? Because that Great Bodhisattva has accomplished firm and supreme roots of goodness and constantly thinks: ‘Today is the time to learn; it is not the time to realize. Now I should receive the profound Perfection of Wisdom. Regarding all phenomena, I contemplate emptiness and signlessness; I perfect all the factors of enlightenment. Today I should not realize ultimate reality.’
“Because of this cause and condition, the Great Bodhisattva does not fall into the fruits of the Hearers or Solitary Buddhas, but quickly attains the supreme enlightenment.
“Subhūti, it is like a powerful and majestic person who stands upon a firm place, difficult to shake, with a dignified appearance that everyone likes to see, possessing the supreme virtues of precepts, intelligence, eloquence, skill in debate, abilities in many practices, knowing places and times; having mastered weapons, techniques, and skills completely; with strong defenses capable of defeating many enemies. All skills are excellent and successful; all crafts and arts are mastered to the utmost. With complete memory, they display themselves with great strength. They have fearlessness regarding scriptures, possess loving-kindness and righteousness, have great influence; their body has no deficiencies and their faculties are complete; their relatives and wealth are abundant. Everyone respects and admires them, and whatever they undertake is accomplished. Because they are skilled in their endeavors, they exert little effort and gain much benefit. Through these causes and conditions they become wealthy, possessing many precious goods; with skill they can provide sufficiently for many kinds of sentient beings. Those worthy of offerings can be offered to, those worthy of respect can be respected, those worthy of honor can be honored, and those worthy of praise can be praised…”
“Subhūti, what do you think? Would that person, because of this, become joyful, exhilarated, greatly increased in enthusiasm, deeply delighted in mind, and secretly rejoice?”
Subhūti replied:
“Yes, World-Honored One, it is so! Well-Gone One, it is so!”
The Buddha told Subhūti:
“That powerful person, having accomplished such a great flourishing of endeavors, for certain causes and conditions takes parents, wife, children, and relatives and travels to another place. Along the way, they must pass through a dangerous wilderness, where there are many wild beasts, hostile thieves, enemies, hidden adversaries, and many frightening things. The relatives, young and old, are all terrified, but that person relies greatly upon their skills and powerful courage, so body and mind remain calm. The person comforts the parents, wife, children, and relatives, saying: ‘Do not be afraid. Surely no danger or suffering will occur. Quickly we will cross this wilderness and arrive at a safe place.’
“Subhūti, what do you think? If enemies and harmful forces arise in this wilderness, and that person, possessing strength and skills, caring for their relatives, and already having all necessary weapons, were to abandon parents, wife, children, and relatives, and escape the danger alone—is this possible?”
Subhūti replied:
“World-Honored One, it is not possible. Why? Because that person has many skills and can, while in the wilderness, transform them into powerful and elite weapons and forces. When encountering hostile enemies, merely seeing them would naturally cause the enemies to retreat… Yet for that person to abandon their loved ones and cross the dangerous wilderness alone cannot happen. But why, while in the wilderness, does that courageous person have no fear of harm from wild beasts, hostile thieves, or enemies? Because that person relies upon their own mighty power and complete skills, and therefore is without fear.
“World-Honored One, that person, using skillful methods, will bring those relatives and loved ones safely across the desolate wilderness without harm, and surely reach a peaceful village, city, or great capital.”
The Buddha told Subhūti:
“The Great Bodhisattvas are likewise. Out of compassion for sentient beings in the ocean of birth and death, they maintain right mindfulness, abide in loving-kindness, compassion, sympathetic joy, and equanimity; receive the Perfection of Wisdom, supreme roots of goodness, and employ the skillful means taught by the Buddha. They uphold all virtues and dedicate them toward the supreme enlightenment. Although they fully cultivate emptiness, signlessness, and wishlessness, they have no thought of realizing ultimate reality and do not fall into the fruits of Hearers and Solitary Buddhas. Why? Because these Bodhisattvas possess great power and unwavering diligence, receive the Perfection of Wisdom, supreme roots of goodness, and skillful means, and vow never to abandon any sentient being. Therefore, they can peacefully attain concentration without difficulty and quickly realize the supreme enlightenment.
“Subhūti, you should know that when a Bodhisattva gives rise to loving-kindness and cherishes all sentient beings, wishing to bestow happiness upon them, at that time the Bodhisattva transcends many kinds of afflictions, many kinds of Māras, and the states of the Two Vehicles. Although abiding in samādhi, the Bodhisattva does not reach the exhaustion of outflows. Although skillfully cultivating emptiness, the Bodhisattva does not realize it.
“Subhūti, you should know that when a Bodhisattva skillfully abides in the liberation door of emptiness, at that time the Bodhisattva can also abide in the samādhi of signlessness. Yet within it, although possessing skillful means, the Bodhisattva does not realize signlessness. Because of this cause and condition, the Bodhisattva transcends the states of the Two Vehicles and firmly proceeds toward supreme enlightenment.
“Subhūti, you should know that it is like a bird with strong wings flying high in the sky, calmly soaring for a long time without falling. Although relying upon space to play and roam, it does not abide in space, nor is it obstructed by space. You should know that Bodhisattvas are likewise: although cultivating the liberation doors of emptiness, signlessness, and wishlessness, they do not abide in emptiness, signlessness, or wishlessness. Until the Buddha-dharmas are completely perfected, they never rely upon them to permanently end all outflows.
“Subhūti, you should know that it is like a strong person skilled in archery who wishes to demonstrate their ability and shoots arrows upward into the sky. In order to keep the arrows in the sky from falling to the ground, they shoot another arrow following closely behind the previous one… Shooting in this way continuously for a long time, the arrows follow one another and do not fall to the ground. If they wished to make the arrows fall, they would stop shooting the next arrow, and then all the arrows would quickly fall.
“You should know that Bodhisattvas are likewise. Practicing the profound Perfection of Wisdom and receiving supreme skillful means, they continue until the supreme enlightenment. Because their roots of goodness have not yet matured, they never realize ultimate reality midway. But when, regarding supreme enlightenment, their practice of all roots of goodness has fully matured, then the Bodhisattvas realize ultimate reality and immediately attain supreme enlightenment.
“Therefore, Subhūti, those Great Bodhisattvas who practice the profound Perfection of Wisdom and receive supreme skillful means should correctly and clearly contemplate this profound Dharma-nature. If the Buddha-dharmas are not yet truly perfected, they should not realize it.”
At that time, Subhūti addressed the Buddha:
“The Great Bodhisattvas are truly extremely rare and can accomplish difficult things. That is, although practicing emptiness, they do not abide in emptiness. Although they manifestly enter the emptiness concentration, they do not realize ultimate reality.”
The Buddha told Subhūti:
“So it is, so it is, exactly as you have said. Why? Because these Bodhisattvas vow never to abandon sentient beings. That is, they have made this supreme and wondrous vow: ‘If sentient beings have not yet been liberated, I will never abandon the endeavor of cultivating roots of goodness.’
“Subhūti, you should know that because these Bodhisattvas give rise to such vast thoughts and wish to liberate all sentient beings, although they continue through the three liberation doors of emptiness, signlessness, and wishlessness and their samādhis, because they receive skillful means, they do not realize ultimate reality. Why? Because these Bodhisattvas have protected skillful means and constantly think: ‘I will never abandon all sentient beings and turn toward complete nirvāṇa.’ Because of this thought of skillful means, during this period they do not realize ultimate reality.
“Subhūti, if these Bodhisattvas have already contemplated or will contemplate the profound places—that is, the fields of practice of the liberation doors of emptiness, signlessness, wishlessness, and concentration—the Bodhisattvas constantly think: ‘Sentient beings day and night give rise to the notion of sentient beings, act with grasping at existence, and are led into mistaken views, wandering in birth and death and experiencing immeasurable suffering. In order to cut off the wrong paths of views for those sentient beings, I seek supreme enlightenment and, for the sake of sentient beings, teach the profound Dharma to eliminate their firm attachments and escape the suffering of birth and death.’ Therefore, although they learn the liberation door of emptiness, during that time they do not realize ultimate reality.
“Subhūti, you should know that because these Bodhisattvas give rise to thoughts of skillful means, although they do not realize ultimate reality in the interim, they do not lose the four immeasurables. Why? Because these Bodhisattvas have received the profound Perfection of Wisdom’s skillful means, therefore their pure qualities greatly increase, their faculties become sharp and penetrating, and the powers of the factors of enlightenment gradually increase.
“Subhūti, these Great Bodhisattvas constantly think: ‘Sentient beings day and night practice among characteristics and give rise to various attachments. Therefore they continue in birth and death and experience immeasurable suffering. In order to eliminate their attachment to characteristics, I seek supreme enlightenment and teach the Dharma of signlessness to sentient beings, causing them to eliminate attachment to characteristics and escape the suffering of birth and death.’ Therefore, they repeatedly enter the signless samādhi.
“Subhūti, you should know that these Bodhisattvas, through previously accomplishing skillful means and giving rise to such thoughts, think: ‘Although I constantly manifestly enter the signless samādhi, during that time I do not realize ultimate reality.’ Although during that time they do not realize ultimate reality, they do not lose loving-kindness, compassion, sympathetic joy, equanimity, or other concentrations. Why? Because these Bodhisattvas have received the profound Perfection of Wisdom’s skillful means, therefore their pure qualities greatly increase, their faculties become sharp and penetrating, and the powers of the factors of enlightenment gradually increase.
“Subhūti, Bodhisattvas constantly think: ‘Sentient beings day and night in their minds constantly give rise to notions: the notion of permanence, the notion of happiness, the notion of self, and the notion of purity. Therefore, they are led into distorted grasping and attachment, wandering in birth and death and experiencing immeasurable suffering. In order to eliminate these four distortions, I seek supreme enlightenment and teach sentient beings the non-distorted Dharma; namely, teaching that birth and death are impermanent, without happiness, without self, and without purity. Only tranquil and wondrous Nirvāṇa is complete with all true virtues.’ Therefore, Bodhisattvas repeatedly enter the wishless samādhi.
“Subhūti, you should know that these Bodhisattvas, through previously accomplishing skillful means and generating these thoughts: ‘Although I constantly manifestly enter the wishless samādhi, until the Buddha-dharmas are completely perfected, I will never realize ultimate reality midway. Although I do not realize ultimate reality midway, I do not lose loving-kindness, compassion, sympathetic joy, equanimity, or other concentrations.’ Why? Because these Bodhisattvas have received the profound Perfection of Wisdom’s skillful means, therefore their pure qualities greatly increase, their faculties gradually become sharp and penetrating, and the powers of the factors of enlightenment gradually increase.
“Subhūti, Bodhisattvas constantly think: ‘Sentient beings day and night: previously they practiced with grasping at existence, and now they also practice with grasping at existence. Previously they practiced with characteristics, and now they also practice with characteristics. Previously they practiced with distortions, and now they also practice with distortions. Previously they practiced with harmonizing thoughts, and now they also practice with harmonizing thoughts. Previously they practiced with false thoughts, and now they also practice with false thoughts. Previously they practiced wrong views, and now they also practice wrong views. Therefore they wander on and experience immeasurable suffering. In order to eliminate these faults, I seek supreme enlightenment and teach profound Dharma to sentient beings, causing these faults to be permanently cut off, so that they no longer wander again in the paths of birth and death suffering, but quickly attain eternal bliss and truly pure Nirvāṇa.’
“Subhūti, these Bodhisattvas, because of their profound compassion for all sentient beings, accomplish supreme skillful means, receive the profound Perfection of Wisdom, and constantly delight in contemplating the profound Dharma-nature. That is: emptiness, signlessness, wishlessness, non-doing, non-arising, non-ceasing, non-production, non-exhaustion, the absence of true inherent nature, and ultimate reality.
“Subhūti, you should know that these Bodhisattvas accomplish such supreme knowledge and vision. If they were still to fall into a dharma without characteristics, without creation, or into the three realms, such a thing could not occur.
“Subhūti, you should know that if these Bodhisattvas, having accomplished such supreme virtues, were to abandon sentient beings and turn toward complete nirvāṇa, failing to attain supreme enlightenment and benefit sentient beings, such a thing would certainly also be impossible.”