THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 562
Chapter 15: THE TATHĀGATA (2)
The Brahmā Heaven devas in the Desire Realm, respectfully joining their palms, said together to the Buddha:
“Such Prajñāpāramitā is extremely profound and very difficult to believe and understand. The unsurpassed Enlightenment attainment of all Buddhas is also extremely profound and very difficult to believe and understand.”
The Buddha told the devas:
“That is true, that is true! It is exactly as you have said.”
The venerable Subhūti said to the Buddha:
“World-Honored One, according to my understanding of the meaning of the Buddha’s teaching, the unsurpassed Enlightenment attainment is not difficult to believe or difficult to attain. Why? Because all dharmas are completely empty; within emptiness, there is no dharma of faith that can realize another dharma. Why? Because the own-nature of all dharmas is empty. If, because of completely ending such dharmas, one must speak of such a dharma, then this dharma is also empty. Therefore, regarding the Buddha’s unsurpassed Enlightenment attainment, the one who realizes, the dharma realized, and the knowing and the known are all empty and silent. Thus, the unsurpassed Enlightenment attainment is not difficult to believe and understand, nor is it difficult to attain, because all dharmas are completely empty. Those who believe and understand in this way immediately attain it.”
The Buddha told Subhūti:
“A person who realizes can believe that the unsurpassed Enlightenment attainment cannot be grasped, because the unsurpassed Enlightenment attainment does not truly exist. Since it is not accumulated or gathered, it is said to be difficult to believe and difficult to attain.”
At that time, Śāriputra said to Subhūti:
“Because all dharmas are completely empty, the unsurpassed Enlightenment attainment is very difficult to believe and difficult to attain. Why? Because all dharmas completely lack own-nature and are all like empty space. Just as empty space cannot think, ‘I will believe and attain unsurpassed Enlightenment,’ so too are all dharmas. Therefore, the unsurpassed Enlightenment attainment is very difficult to believe and difficult to attain.
Subhūti, if Buddha and Bodhi were not difficult to believe and difficult to attain, then there would not be countless assemblies of Bodhisattvas, as numerous as the sands of the Ganges River, who turn toward unsurpassed Enlightenment and later regress. Therefore, Buddha and Bodhi are very difficult to believe and difficult to attain.”
Subhūti asked:
“What is your meaning? Does form regress from Bodhi?”
Śāriputra replied:
“Subhūti, no.”
“Do feeling, perception, formations, and consciousness regress from Bodhi?”
Śāriputra replied:
“Subhūti, no.”
“Leaving form aside, is there any dharma that regresses from Bodhi?”
Śāriputra replied:
“Subhūti, no.”
“Leaving feeling, perception, formations, and consciousness aside, is there any dharma that regresses from Bodhi?”
Śāriputra replied:
“Subhūti, no.”
“Does the suchness of form regress from Bodhi?”
Śāriputra replied:
“Subhūti, no.”
“Does the suchness of feeling, perception, formations, and consciousness regress from Bodhi?”
Śāriputra replied:
“Subhūti, no.”
“Leaving the suchness of form aside, is there any dharma that regresses from Bodhi?”
Śāriputra replied:
“Subhūti, no.”
“Leaving the suchness of feeling, perception, formations, and consciousness aside, is there any dharma that regresses from Bodhi?”
Śāriputra replied:
“Subhūti, no.”
“Does suchness itself regress from Bodhi?”
Śāriputra replied:
“Subhūti, no.”
“Leaving suchness aside, is there any regression from Bodhi?”
Śāriputra replied:
“Subhūti, no.”
At that time, the venerable Subhūti said to Śāriputra:
“If all dharmas are truly real, existent, completely without possession, and cannot be grasped, then what dharmas can be said to regress from the unsurpassed Enlightenment attainment?”
Śāriputra said:
“As the venerable one has said, there truly is no dharma and no sentient being that can be said to regress from Bodhi. If this is so, then why did the Buddha teach three types of beings abiding in the Bodhisattva vehicle? There should only be one vehicle. Furthermore, there should not be established three different vehicles; there should only be one vehicle, the Right and Equal Enlightenment vehicle.”
At that time, Pūrṇa Maitrāyaṇīputra said to the venerable Śāriputra:
“You should ask Subhūti whether there is only one Bodhisattva vehicle. Only afterward can you raise the objection that there should not be established three different vehicles, but only one vehicle of Right and Equal Enlightenment.”
Based on this, Śāriputra asked Subhūti:
“Is there only one Bodhisattva vehicle?”
Subhūti asked in return:
“Could it be that suchness has three types of Bodhisattvas and three vehicles?”
Śāriputra replied:
“Subhūti, no.”
“Could it be that suchness has one Bodhisattva vehicle and one Buddha vehicle?”
Śāriputra replied:
“Subhūti, no.”
“Could it be that there is one dharma within suchness that can be seen and called one Bodhisattva and one vehicle?”
Śāriputra replied:
“Subhūti, no.”
At this time, the venerable Subhūti said to Śāriputra:
“If all dharmas that are truly real and existent are completely without possession and cannot be grasped, then the three Bodhisattva vehicles are also like this. If so, why question whether there is one or whether there are three? If Bodhisattvas hear the teaching of the non-differentiated aspect of suchness, and they neither become alarmed, nor afraid, nor sink into confusion, then these Bodhisattvas will quickly realize Bodhi and will certainly not regress.”
At that time, the World-Honored One praised Subhūti:
“Excellent, excellent! You are able to skillfully teach the essential points of the true Dharma for the Bodhisattvas. Your teaching relies upon the Buddha’s majestic spiritual power, and all Tathāgatas rejoice in your teaching. If Bodhisattvas wholeheartedly believe and understand the non-differentiated aspect of the suchness of all dharmas, then upon hearing such teachings of the suchness of all dharmas, they will neither become alarmed, nor afraid, nor sink into confusion. These Bodhisattvas will quickly attain the unsurpassed Enlightenment attainment and will certainly not regress.”
Śāriputra said to the Buddha:
“If Bodhisattvas accomplish this dharma, will they certainly attain the unsurpassed Enlightenment attainment?”
The Buddha told Śāriputra:
“That is true, that is true! These Bodhisattvas will certainly not fall into the state of Śrāvakas.”
Subhūti said to the Buddha:
“If Bodhisattvas wish to attain Bodhi, how should they abide? How should they train?”
The Buddha told Subhūti:
“If Bodhisattvas wish to attain Bodhi, then toward all sentient beings they should abide in equality; that is, toward those beings they should give rise to an equal mind, a mind of loving-kindness, a mind of compassion, a mind of joy, a mind of equanimity, a mind without discrimination, a humble mind, a beneficial mind, a peaceful and joyful mind, a mind free from anger, harm, and affliction, a mind like that of parents… and they should also speak to them with this mind.
Subhūti, you should know that if Bodhisattvas wish to attain Bodhi, they should abide in this way and should train in this way.”
Chapter 16: NON-RETROGRESSION
At that time, Subhūti said to the Buddha:
What conduct and characteristics should we use to know that one is a Great Bodhisattva who will not regress? The Buddha told Subhūti:
If the Bodhisattvas are able to truly know the positions of ordinary beings, Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Tathāgatas, then although it is said that there are distinctions, within the true suchness of all dharmas there is no change, no difference, completely non-dual and without two aspects. These Bodhisattvas, although they truly enter and realize the suchness of all dharmas, have no discrimination regarding suchness. Although they hear that suchness and all dharmas are non-dual and without difference, this does not obstruct them. Although they hear that all dharmas have many different characteristics, they do not cling to them.
These Bodhisattvas never speak carelessly. Whatever words they utter always bring benefit. They completely pay no attention to the good or bad, superior or inferior qualities of others. With love and equality, they teach the Dharma to them. If Bodhisattvas accomplish conduct and characteristics such as these, then they will certainly no longer regress from the unsurpassed perfect enlightenment.
Subhūti, these Bodhisattvas do not examine the words or appearances of Brahmins, Śramaṇas, or non-Buddhist practitioners; that is, they do not think that such people have correct views, know the true Dharma, or are able to expound a path of right understanding. This is impossible. They absolutely do not pay homage to non-Buddhist gods or outsiders, nor do they make offerings to them in order to seek superior karmic rewards.
Subhūti, these Bodhisattvas do not fall into evil destinies, do not receive female bodies, and are not born into lowly families; except that, in order to liberate those sentient beings, they manifest birth among the same kind in order to find ways to help them.
Subhūti, these Bodhisattvas always delight in practicing the ten wholesome paths of action, and they also skillfully encourage others to accept and practice them, even in dreams they do not violate them.
Subhūti, regarding receiving, upholding, contemplating, and reciting countless scriptures until they are completely understood, these Bodhisattvas do so for the benefit and welfare of all sentient beings. Therefore they constantly think: “I will use this Dharma to teach and instruct sentient beings. May all dharmas become complete and fully accomplished.” They then equally dedicate the roots of virtue from such Dharma-giving to all sentient beings, sharing them alike, and dedicate them toward the aspiration for the wisdom of omniscience.
Subhūti, these Bodhisattvas, regarding the profound Dharma teachings spoken by the Buddha, certainly do not doubt or hesitate, nor are they confused or bewildered; instead, they joyfully believe and accept them. Whatever words they speak are for the sake of benefit, knowing the proper measure when speaking; their words are gentle and harmonious. They sleep little, and afflictions do not arise. When going out, entering, coming, or departing, their minds are never deluded; they always abide in right mindfulness and right awareness. Their manner of walking and standing is also like this. Wherever they go, they observe that place, calmly keeping their minds focused, looking straight ahead as they walk. Their speech and movements are never hurried or careless. Their bedding, clothing, and other necessities are always clean and fragrant, without foul odors, dirt, or creatures such as lice and insects. They often enjoy quiet and secluded places, and therefore do not suffer illness; within their bodies there are no eighty thousand kinds of worms. Why is this so? Because the roots of virtue of these Bodhisattvas have grown beyond the world. Such roots of virtue gradually increase, and in this way their body and mind become pure.
Subhūti asked the Buddha:
“How is the mind of this Bodhisattva purified?”
The Buddha told Subhūti:
“These Bodhisattvas have such roots of virtue gradually increasing in this way, and within their minds there will forever no longer remain any acts of flattery, deceitful crookedness, arrogance, deception, or the like. Because of this cause and condition, all afflictions and other unwholesome things are forever extinguished. They further surpass the stages of Śrāvakas and Pratyekabuddhas and quickly proceed directly toward unsurpassed perfect enlightenment. Therefore, you should know that their minds are always pure.
Subhūti, these Bodhisattvas do not value offerings and material gain, do not seek fame or praise, and their minds are free from stinginess and jealousy. Their bodies have no faults. Upon hearing profound Dharma, their minds never become confused. Their wisdom becomes increasingly firm, and they respectfully believe and accept. According to what they hear, they are able to enter the profound Prajñāpāramitā.
Even when engaging in worldly activities, they rely upon the skillful means of Prajñāpāramitā to enter the nature of Dharma. They do not see any action whatsoever that exists outside the nature of Dharma. Even if there were something that did exist, it would not accord with the nature of Dharma, and they would constantly seek to enter the profound meaning of Prajñāpāramitā. Therefore, they do not see anything as being outside the nature of Dharma.
Subhūti, suppose an evil demon appears before these Bodhisattvas and transforms into eight great hells. Within each hell, the demon creates countless hundreds of thousands of Bodhisattvas, all being burned together by fierce flames, and then says to the Bodhisattvas: ‘These Bodhisattvas have all fallen into such great hells because they received predictions and attained non-retrogression. They constantly endure such intense great suffering. You have also received predictions of non-retrogression; you will become like them and suffer such great pain. Therefore, quickly abandon the mind of great enlightenment. Only then can you escape this place and be reborn among gods or humans, becoming wealthy and honored, freely enjoying various pleasures.’
When these Bodhisattvas see and hear such things, their Bodhisattva minds do not waver and they are not afraid. They only think: ‘If Bodhisattvas who have received predictions of non-retrogression in enlightenment could fall into evil destinies and suffer such afflictions like foolish ordinary beings, that would certainly be impossible. What is seen and heard here must have been created by an evil demon; these words are not true.’
Subhūti, suppose an evil demon pretends to be a Śramaṇa and comes to them, saying: ‘What you previously heard, upheld, and recited—the scriptures corresponding to the profound Prajñāpāramitā—are all false teachings. You should quickly abandon them and do not regard them as true. If you can quickly abandon them, I will teach you the pure and true Buddha Dharma, causing you to quickly attain unsurpassed perfect enlightenment. What you heard before was not truly the Buddha’s teaching. Such verses and writings were merely falsely compiled. What I speak now is truly the Buddha’s teaching.’
Subhūti, you should know that if Bodhisattvas hear such words and their minds become shaken, frightened, or doubtful, then you should know that such Bodhisattvas have not yet received the prediction of non-retrogression. If Bodhisattvas hear such words and their minds do not become afraid or doubtful, but only abide according to the nature of Dharma, which is without creation, without characteristics, and without arising, then you should know that such Bodhisattvas have received the prediction of non-retrogression.
These Bodhisattvas, whatever they do, do not believe the words of others, nor do they follow the instructions of others and become turned away by them. Just as an Arhat does not rely on others in whatever he does, always realizing the nature of Dharma and remaining without doubt or confusion, so too are these non-retrogressive Bodhisattvas. All evil demons, Śrāvakas, Pratyekabuddhas, and outsiders cannot destroy them or cause them to regress from enlightenment.
Subhūti, suppose an evil demon comes to these Bodhisattvas, deceives them by pretending to be a close friend, and says: ‘The practices you are carrying out are practices of birth and death, not the conduct of enlightenment. You should now cultivate the path that ends suffering, quickly eliminate all suffering, and attain Parinirvāṇa. You are already weary of this present suffering body, so why would you desire to receive a suffering body in the future? Examine carefully and abandon the faith you previously held.’
When these Bodhisattvas hear such words, their minds do not become afraid or doubtful. They only think: ‘Such words must certainly be spoken by an evil demon.’
At that time, the evil demon again tells the Bodhisattva: ‘Would you like to hear about the useless practices of Bodhisattvas? It means that Bodhisattvas, throughout as many great kalpas as there are grains of sand in the Ganges River, have made offerings of countless excellent and wonderful things to Buddhas. They have also practiced countless difficult Brahma practices before as many Buddhas as there are grains of sand in the Ganges River, drawing near and serving those World-Honored Ones.
They have asked countless, boundless Bodhisattvas about what should be practiced and learned, how they should abide, how they should conduct themselves, how they should study, and the paths of Bodhisattvas. The World-Honored Ones as numerous as the sands of the Ganges River answered these questions in order. Those Bodhisattvas abided according to the teachings, practiced according to the teachings, and learned according to the teachings. Yet after countless kalpas they still could not attain the unsurpassed perfect enlightenment they sought—how could you possibly attain it now?’
At that time, when the Bodhisattva hears these words, his mind does not waver and he does not doubt. The evil demons then transform themselves into countless images of Bhikṣus right there and say to the Bodhisattva: ‘These Bhikṣus in the past, throughout innumerable kalpas, cultivated countless difficult practices of Dharma, but were unable to attain unsurpassed perfect enlightenment. Now they have all regressed and abide in the fruit of Arhatship. How could you possibly attain Bodhi?’
After seeing and hearing such things, these Bodhisattvas immediately think: ‘This is certainly an evil demon who wishes to disturb me, and therefore creates such things. It is certainly impossible that there is any Bodhisattva who cultivates the practice of Prajñāpāramitā and reaches complete perfection yet fails to attain unsurpassed perfect enlightenment and retreats to the stages of Śrāvakas or Pratyekabuddhas.’
They further think: ‘If Bodhisattvas, as the Buddha taught, cultivate the Bodhi practices yet fail to attain unsurpassed perfect enlightenment, such a thing is certainly impossible. Therefore, what I see and hear today must certainly be created and spoken by demons.’
Subhūti, suppose an evil demon creates the appearance of a Bhikṣu and comes to that place, saying: ‘The wisdom of omniscience and space are equal, taking emptiness as their nature, with their own characteristics originally nonexistent. All dharmas are also like this, completely without possession. Within this, there is no dharma that can be called the person who realizes; there is no dharma that can be called the realization, the place of realization, the time of realization, or the means by which realization occurs. None of these can be attained.
All dharmas and space are identical, taking emptiness as their nature, with their own characteristics originally nonexistent. Therefore, why do you endure hardship and labor, seeking to attain unsurpassed perfect enlightenment? Previously, what you heard about the assemblies of Bodhisattvas who should seek unsurpassed perfect enlightenment was all spoken by demons, not truly the Buddha’s teaching. You should abandon the mind of great enlightenment. Do not falsely claim to undergo hardship for the sake of others.’
When they hear this person’s words, these Great Bodhisattvas are able to truly know that this is the work of an evil demon, wishing to cause them to lose the mind of great enlightenment. They should therefore firmly maintain their resolve and should not believe the words spoken by the evil demon.
Now, Subhuti, if these Bodhisattvas wish to discipline their minds and enter the four meditative absorptions, they can enter them at will, abiding in them freely and independently. Because they wish to benefit sentient beings, they are reborn in the Realm of Desire. Although they are reborn in the Realm of Desire, they are not stained by desire, nor do they lose their cultivation of meditative absorption.
Furthermore, Subhuti, these Bodhisattvas do not value fame, nor do they become attached to praise. Toward all sentient beings, they have no angry thoughts; they constantly wish to bring benefit, peace, happiness, and excellence to sentient beings. In coming and going, entering and leaving, their minds are not scattered; in walking, standing, advancing, and retreating, their deportment is always mindful. For the sake of sentient beings, although they dwell in the household life, they do not give rise to attachment toward it. Although they presently enjoy sensual pleasures, they constantly feel weariness and fear, like one passing through a dangerous road whose mind remains always fearful. Even while eating and drinking, they are anxious and unsettled, thinking only: “When will I finally escape from this dangerous place?” Although they presently receive and use various precious things, they do not give rise to greed or attachment, nor do they use wrong livelihood or unlawful means to sustain themselves. They would rather take their own life and die than harm another person. Why? Because these Bodhisattvas practice the profound Prajñāpāramitā; they are the most honored among humans, the virtuous ones among humans, the great elephant among humans, the lotus among humans, the tamer among humans, and the mighty among humans. Originally, they seek the benefit, peace, and happiness of all sentient beings. Even while living in the household, they seek ways to benefit others; how could they harm others merely for the sake of sustaining themselves? Why? Because these Bodhisattvas are protected by the power of skillful means of the profound Prajñāpāramitā.
Subhuti, these Bodhisattvas have a guardian Yaksha spirit who holds a vajra club and constantly follows along both sides, secretly protecting them, not allowing all the powers of evil spirits and non-human beings… to harm their bodies or minds. Because of this cause and condition, these Bodhisattvas approach the highest enlightenment. Their bodies and minds are at ease, they are never confused or deranged, possess the marks of a great person, have complete faculties, their mental activities are wholesome, and they constantly cultivate pure livelihood. They do not practice illusionary arts, observe auspicious or inauspicious signs, recite spells to control ghosts and spirits, prepare medicines through deception, falsely entice servants, form relationships with the wealthy and powerful, dare not slight the profound words of sages, become intimate with men or women, praise themselves and criticize others for the sake of fame and gain, look upon things with a defiled mind, laugh or jest frivolously; their views of morality are pure and their character is genuine and sincere.
Subhuti, although these Bodhisattvas are skilled and clever in worldly literature and arts, they do not delight in or become attached to them, because they understand that all phenomena cannot be grasped. They are completely far removed from being captured by impure speech and wrong livelihood. Regarding worldly treatises and the teachings of non-Buddhist schools, although they also understand them well, they do not delight in or become attached to them, because they fully comprehend that the fundamental nature of all phenomena is emptiness. Moreover, the worldly and non-Buddhist treatises contain many increases and decreases in their explanations of principles and matters, and they do not accord with the path of the Bodhisattva.
Subhuti, these Bodhisattvas have other characteristics and signs of conduct. I will explain and teach them to you. That is, because that Bodhisattva practices the profound Prajñāpāramitā and realizes that all phenomena are empty, they do not wish to examine or discuss matters such as the affairs of kings, affairs of bandits, affairs of armies, affairs of warfare; cities, towns, villages, elephants, horses, vehicles, clothing, food, bedding, fragrances, flowers, men and women, beautiful or ugly, gardens, forests, ponds, moats, mountains, seas, and so forth. They do not delight in observing or discussing the affairs of ghosts, Yakshas, Rakshasas, and so forth. They do not delight in observing or discussing affairs at crossroads, marketplaces, shops, towers, trading houses, and so forth. They do not delight in observing or discussing matters of dancing, singing, performances, theatrical amusements, and so forth. They do not delight in observing or discussing matters of great islands, small islands, boats, bridges, jewels, and so forth. They do not delight in observing or discussing matters of days, hours, stars, omens, wind, rain, cold, heat, auspiciousness, inauspiciousness, and so forth. They do not delight in observing or discussing countless contradictory matters of meaning and doctrine or recitations. They do not delight in observing or discussing matters corresponding to ordinary beings, Pratyekabuddhas, or Śrāvakas. They delight only in contemplating and discussing matters corresponding to Prajñāpāramitā.
These Bodhisattvas never distance themselves from mental activity corresponding to the profound Prajñāpāramitā, and never distance themselves from the wisdom-mind of Omniscience. They do not delight in opposition and conflict, but delight in reconciling disputes. They constantly seek the true Dharma and do not delight in non-Dharma. They constantly admire good companions and do not delight in bad companions. They delight in speaking Dharma and abandon improper speech. They rejoice in seeing the Tathāgata and are happy to meet the ordained community. In whatever Buddha-land throughout the ten directions there is a World-Honored One proclaiming essential Dharma, they vow to be born there in order to draw near, make offerings, and listen to the true Dharma. These Bodhisattvas are mostly born from the heavens of the Desire Realm and Form Realm into the human realm of Jambudvīpa. They are skilled in arts, spells, scriptures, geography, astronomy, and the meanings of phenomena. Or they are born at the borders of great cities and great countries, bringing great benefit to sentient beings.
Subhuti, these Bodhisattvas never doubt themselves: “Have I regressed or have I not regressed?” Regarding Dharma and their own stage, they do not give rise to doubts as to whether it exists or does not exist. Regarding the deeds of Māras, they can completely understand them. Like a Stream-enterer, regarding Dharma and their own stage, they have no doubts whatsoever. Even if an evil Māra uses every method of confusion and delusion, it cannot shake them. Just as when someone has created a karma of immediate retribution, that karma of immediate consequence always follows them until death and cannot be abandoned; even if another thought arises, it cannot prevent it.
These Bodhisattvas are likewise. Their non-regressing minds remain firm and steadfast, abiding in the irreversible stage of the Bodhisattva. Gods, humans, Asuras, and others in the world cannot shake or destroy the Dharma they have attained. Regarding the deeds of Māras, they can completely understand them; regarding the realization of Dharma, they never doubt. Although they are born in another life, they do not give rise to thoughts corresponding to Śrāvakas or Pratyekabuddhas. They also do not doubt themselves: “In the future, can I attain the highest enlightenment?” They do not fail to abide in their own stage, nor do they follow other conditions. Regarding Dharma and their own stage, they cannot be destroyed. Why? Because these Bodhisattvas have accomplished the immovable wisdom and therefore do not regress; thus all adverse conditions cannot shake them. Their minds are firm like vajra.
Suppose an evil Māra assumes the form of a Buddha and comes before these Bodhisattvas, saying: “You should seek the fruit of Arhatship, completely extinguish all outflows, and enter Nirvāṇa. You are not yet able to receive the prediction of great Bodhi, nor have you attained the patience toward unborn phenomena. You do not yet possess the characteristics of the irreversible stage. The Tathāgata cannot bestow upon you the prediction of unsurpassed great Bodhi.”
When these Bodhisattvas hear such words, their minds do not change, nor do they regress, become frightened, or become afraid. They only think: “This must certainly be Māra or a retinue of Māra who has transformed into the form of a Buddha and come to me saying such things. If this were truly the words of the Buddha, there could not be such contradiction.”
When these Bodhisattvas hear those words, they should contemplate and remember as follows: “This must certainly be an evil Māra who has transformed into the form of a Buddha, causing me to leave the profound Prajñā, causing me to abandon the highest enlightenment. Therefore, I should not follow those words.”
At that time, the evil Māra becomes afraid and disappears. Then these Bodhisattvas have certainly already been established in the irreversible stage. The Buddhas of the past have long ago given that person the prediction of great Bodhi. Why? Because these Bodhisattvas possess all the characteristics of the irreversible stage, and therefore can clearly understand the deeds of evil Māras, causing Māras to disappear and no longer appear.
Subhuti, these Bodhisattvas protect the true Dharma without concern for their own bodies and lives, much less for precious things, friends, relatives, and other possessions. Because they protect the true Dharma, they are diligent and courageous, always thinking: “This true Dharma is precisely the pure Dharma-body of all Buddhas, and all Tathāgatas respectfully make offerings to it. My protecting this true Dharma is protecting the Dharma-body of all Buddhas.”
They further think: “Such true Dharma belongs to the World-Honored Buddhas of the three times. I too will be among the Buddhas of the future. The Buddha has predicted my great Bodhi. The true Dharma of the Buddhas is already mine. My protecting it now is protecting my own true Dharma. In the future, when I attain Buddhahood, I will also proclaim this Dharma to sentient beings.”
Seeing such benefits, these Bodhisattvas protect the true Dharma taught by the Tathāgata, without concern for their bodies, lives, relatives, precious things, wealth, or possessions, until they attain Bodhi, never knowing fatigue.
Subhuti, these Bodhisattvas hear the Buddha’s teachings and have no doubt or uncertainty. After hearing them, they always uphold them and never forget.
Subhuti said to the Buddha:
“Do these Bodhisattvas only hear the Buddha’s teachings without doubt or uncertainty and never forget them? Or can they also be the same regarding the true Dharma of Bodhisattvas and Śrāvakas?”
The Buddha said to Subhuti:
“These Bodhisattvas can understand without doubt, uncertainty, or forgetting the language, sounds, written words, and meanings of all sentient beings everywhere. Why? Because these Bodhisattvas have attained the patience toward unborn phenomena within all Dharma, and have completely penetrated the true nature of all phenomena. Whatever they hear is pleasing to the ear and without doubt. Furthermore, they have attained the Dharma-retention Dhāraṇī, by which they are always able to remember and therefore never forget.
Subhuti, you should know that these are the characteristics and signs of a Great Bodhisattva in the irreversible stage.
Chapter 17: THE PRACTICE OF GREED (1)
At that time, Subhuti said to the Buddha:
Rare indeed, Revered World-Honored One, that these Bodhisattvas have accomplished such great merits. The World-Honored One could, throughout kalpas as numerous as the grains of sand of the Ganges River, explain the practices and characteristics of those who do not regress. I humbly request that the Tathāgata, the Worthy One, the Perfectly Enlightened One, proclaim the meaning that corresponds to the profound Prajñāpāramitā, causing these Bodhisattvas to abide therein, cultivate the conduct of Bodhi, and quickly attain complete fulfillment.
The Buddha said to Subhūti:
“Good, good! Now you are able to ask about such a matter. Listen carefully! Listen carefully! I shall explain it to you.
Subhūti, you should know that the meaning corresponding to the profound Prajñāpāramitā is emptiness, signlessness, wishlessness, non-action, non-arising, non-ceasing, not existence, tranquility, freedom from defilement, and Nirvāṇa; it is the manifestation of conceptual designation.”
The long-lived Subhūti said to the Buddha:
“Is it only this Dharma that is called the meaning corresponding to the profound Prajñāpāramitā, or are all dharmas called the meaning corresponding to the profound Prajñāpāramitā?”
The Buddha said to Subhūti:
“All other dharmas are also called the meaning corresponding to the profound Prajñāpāramitā. Why? Because all form, feeling, perception, formations, and consciousness are also called profound.
Subhūti, how are form and so forth up to consciousness also called profound?
It is because suchness is profound; therefore form and so forth up to consciousness are also called profound.
Subhūti, even the absence of form is called profound form; extending this explanation, even the absence of consciousness is called profound consciousness.”
Subhūti said to the Buddha:
“Rare indeed, Revered World-Honored One, this truly is a wondrous skillful means that restrains the five aggregates and reveals Nirvāṇa.”
The Buddha said to Subhūti:
“Indeed, indeed! If Bodhisattvas constantly carefully contemplate such meaning corresponding to the profound Prajñāpāramitā, they should think as follows: ‘I should abide exactly as the profound Prajñāpāramitā has taught. I should now learn exactly as the Prajñāpāramitā has expounded.’
Because these Bodhisattvas constantly rely upon such meaning corresponding to the profound Prajñāpāramitā, carefully contemplate it, and diligently cultivate practice, the merit they obtain in merely one day is immeasurable and boundless.
It is like a person filled with desire and many thoughts who has arranged to meet with a beautiful woman. That woman encounters an obstacle and does not come at the appointed time. The longing desire in that person’s mind becomes intense and overflowing.
Subhūti, what do you think? Toward what does that person’s longing mind turn?
Revered World-Honored One, that person’s longing mind turns toward that woman. His mind constantly thinks: ‘When will she come here to meet me, so that we may play and enjoy ourselves together?’
Subhūti, what do you think? How many desires does that person give rise to day and night?
Revered World-Honored One, that person gives rise to many desires day and night.
The Buddha said to Subhūti:
“If Bodhisattvas rely upon the meaning corresponding to the profound Prajñāpāramitā, carefully contemplate it, and diligently cultivate practice, then in just one day they transcend the number of kalpas of wandering in birth and death equal to the number of desires that the lustful person gives rise to during one day and one night.
Subhūti, you should know that when these Bodhisattvas rely upon such meaning corresponding to the profound Prajñāpāramitā, carefully contemplate it, and diligently cultivate practice, they can accordingly be liberated from as many faults as there are that constantly obstruct the unsurpassed enlightenment. Therefore, Bodhisattvas who rely upon the meaning corresponding to the profound Prajñāpāramitā, carefully contemplate it, diligently cultivate practice, and do not become lazy will quickly attain unsurpassed enlightenment.
Subhūti, you should know that if Bodhisattvas rely upon the meaning corresponding to the profound Prajñāpāramitā, carefully contemplate it, and diligently cultivate practice, then in only one day and one night, the merit they obtain surpasses the merit of giving practiced by Bodhisattvas who are separated from the profound Prajñāpāramitā for great kalpas as numerous as the sands of the Ganges, extending to immeasurable and boundless numbers.
Subhūti, if Bodhisattvas rely upon the meaning corresponding to the profound Prajñāpāramitā, carefully contemplate it, and diligently cultivate practice, then in only one day and one night, the merit they obtain surpasses the merit of giving practiced by Bodhisattvas far removed from the profound Prajñāpāramitā for great kalpas as numerous as the sands of the Ganges, even when they offer countless and boundless objects of offering to Stream-enterers, Once-returners, Non-returners, Arhats, Pratyekabuddhas, Bodhisattvas, and Tathāgatas.
Subhūti, if Bodhisattvas abide in the Prajñāpāramitā as explained, and for one day and one night diligently cultivate giving, pure discipline, patience, vigor, meditative concentration, and wisdom, the merit they obtain surpasses the merit obtained by Bodhisattvas separated from the Prajñāpāramitā who, for great kalpas as numerous as the sands of the Ganges, diligently cultivate giving, pure discipline, patience, vigor, meditative concentration, and wisdom, extending to immeasurable and boundless numbers.
Subhūti, if Bodhisattvas abide in the profound Prajñāpāramitā as explained, and for one day and one night give the wondrous Dharma to sentient beings, the merit they obtain surpasses the merit obtained by Bodhisattvas separated from the profound Prajñāpāramitā who, for great kalpas as numerous as the sands of the Ganges, also give the wondrous Dharma to sentient beings, extending to immeasurable and boundless numbers.
Subhūti, if Bodhisattvas abide in the profound Prajñāpāramitā as explained, and for one day and one night cultivate the thirty-seven factors of enlightenment and other roots of virtue, the merit they obtain surpasses the merit obtained by Bodhisattvas separated from the profound Prajñāpāramitā who, for great kalpas as numerous as the sands of the Ganges, also cultivate the thirty-seven factors of enlightenment and other roots of virtue, extending to immeasurable and boundless numbers.
Subhūti, if Bodhisattvas abide in the profound Prajñāpāramitā as explained, and for one day and one night cultivate the practices of material giving and Dharma giving; while dwelling in a secluded place, focus their mindfulness and contemplate the meritorious deeds previously cultivated, dedicating them toward unsurpassed enlightenment, then the merit they obtain surpasses the merit obtained by Bodhisattvas separated from the profound Prajñāpāramitā who, for great kalpas as numerous as the sands of the Ganges, also cultivate the practices of material giving and Dharma giving; also dwell in secluded places, focus their mindfulness and contemplate the meritorious deeds previously cultivated, and dedicate them toward unsurpassed enlightenment, extending to immeasurable and boundless numbers.”
Thiện Hiện, if the Bodhisattvas abide in the profound Prajñā-pāramitā as explained above; and throughout one day and one night, universally take as conditions the wholesome roots and merits of all Buddhas and their disciples of the three times, fully gathered together, and personally rejoice and dedicate them toward the unsurpassed Perfect Enlightenment, then the merit attained by these Bodhisattvas surpasses the merit attained by Bodhisattvas who are separated from the profound Prajñā-pāramitā, even if they pass through as many kalpas as there are grains of sand in the Ganges River, and likewise universally take as conditions the wholesome roots and merits of all Buddhas and their disciples of the three times, fully gathered together, and personally rejoice and dedicate them toward the unsurpassed Perfect Enlightenment, to an immeasurable and boundless extent.
Venerable Subhūti said to the Buddha:
The Tathāgata often teaches: All conditioned activities are created by conceptual discrimination and are not truly existent. For what reason do these Bodhisattvas attain immeasurable and boundless merit?
The Buddha told Subhūti:
These Bodhisattvas, practicing the profound Prajñā-pāramitā, also constantly contemplate that the wholesome deeds they have performed are empty, without ownership, illusory, and unreal. In this way, they contemplate the wholesome deeds they have performed as empty, without ownership, illusory, and unreal. When they are able to do so, they do not become separated from the profound Prajñā-pāramitā. Truly speaking, they are not separated from the profound Prajñā-pāramitā; therefore, the merit they attain is immeasurable and boundless.
Venerable Subhūti said to the Buddha:
World-Honored One, what difference is there between the meanings of “immeasurable” and “boundless”?
The Buddha told Subhūti:
“Immeasurable” means that within it, its measure is completely ended. “Boundless” means that its number cannot be fully counted.
Venerable Subhūti said to the Buddha:
World-Honored One, is there a cause and condition by which form up to consciousness are also immeasurable and boundless?
The Buddha told Subhūti:
There is also a cause and condition by which form up to consciousness are immeasurable and boundless.
Venerable Subhūti said to the Buddha:
World-Honored One, for what reason are form up to consciousness immeasurable and boundless?
The Buddha told Subhūti:
Because form up to consciousness are all empty in nature, they are immeasurable and boundless.
Venerable Subhūti said to the Buddha:
World-Honored One, is it only form, feeling, perception, formations, and consciousness that are empty, or are all dharmas empty?
The Buddha told Subhūti:
I say that among all dharmas, there is not a single dharma that is not empty.
Venerable Subhūti said to the Buddha:
World-Honored One, the concepts of immeasurable and boundless refer to what dharma?
The Buddha told Subhūti:
Immeasurable and boundless are concepts referring to Emptiness, Signlessness, and Wishlessness.
Venerable Subhūti said to the Buddha:
World-Honored One, are immeasurable and boundless only Emptiness, Signlessness, and Wishlessness, or do they have another meaning as well?
The Buddha told Subhūti:
What do you think? Have I not said that all dharma teachings, without exception, are all empty?
Subhūti replied:
The Tathāgata often teaches that all dharma teachings, without exception, are all empty.
The Buddha told Subhūti:
Emptiness itself is inexhaustible. Emptiness itself is immeasurable. Emptiness itself is boundless. Emptiness itself has another meaning. Therefore, Subhūti, although all dharma teachings have countless different expressions, their meaning is not different.
Subhūti, you should know that the principle of the emptiness of all dharmas is completely inexpressible. The Tathāgata seeks ways to express it, calling it inexhaustible, or immeasurable, or boundless, or emptiness, or signlessness, or wishlessness, or non-doing, or non-arising, or non-ceasing, or not existing, or tranquil, or free from defilement, or Nirvāṇa… Such immeasurable dharma teachings have no difference in their true meaning; they are all skillful means through which the Tathāgata teaches.
At that time, Subhūti said to the Buddha:
Rare indeed, World-Honored One. The true nature of all dharmas and skillful means cannot be expressed, yet for the sake of sentient beings, [the Tathāgata] seeks ways to point it out. As I understand the meaning of the Buddha’s teaching, the true nature of all dharmas is ultimately inexpressible.
The Buddha told Subhūti:
That is right, that is right! Why? Because the nature of all dharmas is ultimately empty; no one can proclaim this ultimate emptiness.
Venerable Subhūti said to the Buddha:
World-Honored One, does the meaning of the inexpressible increase or decrease?
The Buddha told Subhūti:
The meaning of the inexpressible neither increases nor decreases.
Venerable Subhūti said to the Buddha:
World-Honored One, if the meaning of the inexpressible neither increases nor decreases, then it should follow that giving, up to Prajñā-pāramitā, also neither increases nor decreases. If these six pāramitās also neither increase nor decrease, then for what reason do Bodhisattvas use the Prajñā-pāramitā that neither increases nor decreases to seek realization of unsurpassed Perfect Enlightenment and constantly draw near to unsurpassed Perfect Enlightenment? If the six pāramitās of Bodhisattvas increased or decreased, they would not be able to draw near to unsurpassed Perfect Enlightenment.
The Buddha told Subhūti:
That is right, that is right! The meaning of the inexpressible Prajñā-pāramitā is completely without increase or decrease. However, Bodhisattvas practicing the skillful means of the profound Prajñā-pāramitā do not think in this way; rather, they consider that these six pāramitās have increase and decrease, and only think: “There are merely names and appearances, namely giving up to Prajñā-pāramitā.” These Bodhisattvas cultivate giving up to Prajñā-pāramitā, bring these six practices into corresponding attention, and relying on them generate minds and wholesome roots, equally bestowing them upon all sentient beings, in order to dedicate them together toward unsurpassed Perfect Enlightenment. It is like the wondrous and profound unsurpassed Perfect Enlightenment of the Buddha: if dedication toward it is generated, then through this dedication, the power of skillful means is increased, and therefore one can realize unsurpassed Perfect Enlightenment.
At that time, Subhūti said to the Buddha:
World-Honored One, what is unsurpassed Perfect Enlightenment?
The Buddha told Subhūti:
The Suchness of all dharmas is called unsurpassed Perfect Enlightenment.
Subhūti, you should know that the Suchness of all dharmas neither increases nor decreases; therefore, the unsurpassed Perfect Enlightenment of all Buddhas also neither increases nor decreases. If Bodhisattvas constantly abide in and apply attention corresponding to such Suchness, then they draw near to unsurpassed Perfect Enlightenment. Thus, Subhūti, although the meaning of the inexpressible neither increases nor decreases, one does not lose the attention toward Suchness. Although the pāramitās neither increase nor decrease, one does not lose the aspiration for unsurpassed Perfect Enlightenment. If Bodhisattvas abide in such attention toward Suchness and cultivate the six pāramitās, then they immediately draw near to unsurpassed Perfect Enlightenment.
Venerable Subhūti said to the Buddha:
World-Honored One, do these Bodhisattvas, by means of the first arising thought, become able to draw near to Bodhi; or by means of the later arising thought, do they become able to draw near to Bodhi? If the first arising thought draws near to Bodhi, then when the first thought arises, the later thought has not yet arisen. In this way, there is no meaning of harmony and union. If the later arising thought draws near to Bodhi, then when the later thought arises, the first thought has already ceased, and there is no meaning of harmony and union. Thus, when the dharmas of mind and mental factors are examined through before and after, coming and going, there is no meaning of harmony and union. In this way, how can wholesome roots be accumulated? If wholesome roots cannot be accumulated and gathered, how can Bodhisattvas draw near to Bodhi?
The Buddha told Subhūti:
What do you think? When a lamp is burning, does the first flame burn the wick, or does the later flame burn the wick?
Subhūti replied:
World-Honored One, according to my understanding, it is not that the first flame can burn the wick, nor is it separate from the first flame. It is not that the later flame can burn the wick, nor is it separate from the later flame.
The Buddha told Subhūti:
What do you think? Is the wick burned?
Subhūti replied:
World-Honored One, people in the world actually see that the wick is burned.
The Buddha told Subhūti:
Bodhisattvas are the same. It is not that the first arising thought can draw near to Bodhi, nor is it separate from the first thought. It is not that the later arising thought can draw near to Bodhi, nor is it separate from the later thought. Rather, Bodhisattvas practicing the profound Prajñā-pāramitā with skillful means cause their wholesome roots to increase and become perfected, and therefore they draw near to Bodhi.
Venerable Subhūti said to the Buddha:
World-Honored One, such dependent origination is profound in principle and meaning. It is not through merely the arising of preceding and succeeding thoughts that Bodhisattvas can draw near to Bodhi. It is not by being separate from the preceding and succeeding arising thoughts that Bodhisattvas can draw near to Bodhi.
The Buddha told Subhūti:
What do you think? Once a thought has ceased, can it arise again?
Subhūti replied:
Respectfully, World-Honored One, no. A thought that has already ceased cannot arise again.
What do you think? If the mind has already arisen, do phenomena cease?
Reverently, World-Honored One, it is exactly so! If the mind has arisen, then there must certainly be a phenomenon that ceases.
What do you think? If a phenomenon ceases, will the mind not also cease?
Reverently, World-Honored One, it is not so! If a phenomenon ceases, the mind will certainly cease.
What do you think? If phenomena do not cease, can the mind arise?
Reverently, World-Honored One, it cannot be! If phenomena do not cease, there is no meaning in saying that the mind arises.
What do you think? If phenomena do not arise, can the mind cease?
Reverently, World-Honored One, it cannot be! If phenomena do not arise, there is no meaning in saying that the mind ceases.
What do you think? If phenomena neither arise nor cease, can the mind arise and cease?
Reverently, World-Honored One, it cannot be! If phenomena neither arise nor cease, there is no meaning in saying that the mind arises or ceases.
What do you think? If a phenomenon has already ceased, can it cease again?
Reverently, World-Honored One, it cannot be! If a phenomenon has ceased, it cannot cease again.
What do you think? If a phenomenon has arisen, can it arise again?
Reverently, World-Honored One, it cannot be! If a phenomenon has arisen, it does not arise again.
What do you think? Does the true nature of all phenomena have arising and ceasing?
Reverently, World-Honored One, it does not! The true nature of all phenomena neither arises nor ceases.
What do you think? Is the abiding mind the same as the mind of suchness?
Reverently, World-Honored One, it is exactly so! The abiding mind in this way is indeed the mind of suchness.
What do you think? If the abiding mind is the mind of suchness, then is this mind of suchness, being the ultimate true nature, eternally abiding?
Reverently, World-Honored One, it is not so! This mind is not the same as suchness and the ultimate true nature that is eternally abiding.
What do you think? Is suchness of all phenomena extremely profound?
Reverently, World-Honored One, it is so! The suchness of all phenomena is extremely profound.
What do you think? Is suchness itself the mind?
Reverently, World-Honored One, it is not!
What do you think? Apart from suchness, is there a mind?
Reverently, World-Honored One, there is not!
What do you think? Is the mind itself suchness?
Reverently, World-Honored One, it is not!
What do you think? Apart from the mind, is there suchness?
Reverently, World-Honored One, there is not!
What do you think? Can suchness see suchness?
Reverently, World-Honored One, it cannot be seen!
What do you think? Do you see that there truly exists suchness?
Reverently, World-Honored One, I do not see it!
What do you think? If bodhisattvas always practice in this way, is this the practice of the profound Prajñāpāramitā?
Reverently, World-Honored One, it is exactly so! If bodhisattvas constantly practice in this way, then it is precisely the practice of the profound Prajñāpāramitā.