Sutra of the Great Perfection of Wisdom
Volume 564
Chapter 20: The Supreme Aspiration
Subhūti, if the bodhisattvas, with supreme aspiration, seek to realize the highest and utmost enlightenment, then they should constantly draw near, respectfully honor, make offerings to, revere, and praise pure and virtuous spiritual friends.
Venerable Subhūti said to the Buddha:
“Who are the pure and virtuous spiritual friends of bodhisattvas?”
The Buddha told Subhūti:
“All Buddhas are spiritual friends of bodhisattvas. If there is someone who can proclaim the profound Prajñāpāramitā, teaching and transmitting it to the assemblies of bodhisattvas, enabling them to enter into and awaken to the profound Dharma-door of Prajñāpāramitā, that person is also called a spiritual friend of bodhisattvas. Giving, Pure Conduct, Patience, Diligence, Meditative Absorption, and Prajñā Pāramitā—know that these too are the spiritual friends of bodhisattvas.
Thus, the six pāramitās are the teachers, the guides, the lights, the torches, the radiance, the illumination, the dwelling places, the protectors, the places of refuge, the destinations, the islands, the shores, the kind fathers, and the compassionate mothers of bodhisattvas. The Buddhas of the past, future, and present all rely upon the six pāramitās to accomplish their virtuous deeds. Why? Because these six pāramitās have the ability to encompass and protect all Buddha-dharmas.
Therefore, Subhūti, if bodhisattvas wish to realize the highest and utmost enlightenment, they should study the six pāramitās.
Subhūti, if bodhisattvas wish to study the six pāramitās, they should wholeheartedly listen to, uphold, recite, contemplate the meanings of, and seek clarification of doubts regarding the profound scriptures of Prajñāpāramitā. Why? Because these profound scriptures of Prajñāpāramitā serve as the guiding principle, the guide, and the mother that gives birth to and nurtures the six pāramitās.
Subhūti, you should know that if bodhisattvas wish to attain conduct that does not follow another’s instruction, wish to abide in a state that does not follow another’s instruction, wish to resolve the doubts of all sentient beings, and wish to fulfill the aspirations of all sentient beings, they should study such profound Prajñāpāramitā.”
Venerable Subhūti said to the Buddha:
“World-Honored One, what is the characteristic of profound Prajñāpāramitā?”
The Buddha told Subhūti:
“Profound Prajñāpāramitā has unobstructedness as its characteristic.”
Subhūti said:
“World-Honored One, is there a reason why the unobstructed characteristic of profound Prajñāpāramitā can also be said to exist in all other dharmas?”
The Buddha told Subhūti:
“There is such a reason; therefore, the unobstructed characteristic of profound Prajñāpāramitā can also be spoken of as existing in other dharmas. Why? Because all dharmas are empty and detached in the same way as profound Prajñāpāramitā.”
Venerable Subhūti said to the Buddha:
“If all dharmas are empty and detached, then why do sentient beings have defilement and purity? Why? It is because a dharma that is empty and detached cannot be said to possess defilement or purity; a dharma that is empty and detached cannot realize Bodhi; apart from the empty and detached nature of dharmas, there is no separate dharma that can be attained. How should I understand this meaning?”
The Buddha told Subhūti:
“What do you think? Have sentient beings from beginningless time had the notion of a self and the mind that grasps at self?”
Subhūti replied:
“Yes, World-Honored One.”
The Buddha said:
“What do you think? Is it because sentient beings grasp at self and what belongs to self that emptiness and detachment arise?”
Subhūti replied:
“Yes, World-Honored One.”
The Buddha said:
“What do you think? Is it because sentient beings grasp at self and what belongs to self that they wander in birth and death?”
Subhūti replied:
“Yes, World-Honored One.”
The Buddha told Subhūti:
“Because sentient beings wander in birth and death in this way, they create the appearance of defilement and purity. Because sentient beings mistakenly cling to self and what belongs to self, defilement is spoken of; yet within that there is no actual defilement. Because sentient beings do not mistakenly cling to self and what belongs to self, purity is spoken of; yet within that there is no actual purity.
Therefore, Subhūti, although all dharmas are empty and detached, sentient beings can still create the appearance of defilement and purity. If bodhisattvas constantly practice in this way, they are said to practice Prajñāpāramitā.”
Venerable Subhūti said to the Buddha:
“Extraordinary indeed, World-Honored One! Although all dharmas are empty and detached, sentient beings have defilement and purity. If bodhisattvas can practice in this way, then they do not practice form, feeling, perception, formations, or consciousness; the devas, humans, asuras, and others in the world cannot subdue them. They surpass all practices of śrāvakas and pratyekabuddhas and reach a state beyond comparison.
These great bodhisattvas, because their intentions are united with Prajñāpāramitā, day and night abide in skillful means and proceed directly toward the highest and utmost enlightenment, quickly realizing the highest and utmost enlightenment.”
The Buddha told Subhūti:
“Indeed, indeed!
Subhūti, what do you think? Suppose all sentient beings in this continent of Jambudvīpa simultaneously attained human bodies, all generated the mind of Bodhi, spent their entire lives practicing giving, and dedicated all the merit of this giving toward Bodhi. Would the merit gained through this cause be great?”
Subhūti replied:
“It would be extremely great, World-Honored One.”
The Buddha told Subhūti:
“If there is a bodhisattva who, even for only one day, abides in an intention corresponding with Prajñāpāramitā, that bodhisattva obtains immeasurably and incalculably greater merit than the former. Why? Because this bodhisattva, abiding truthfully in an intention corresponding with profound Prajñāpāramitā for the entire day, can become a field of merit for all sentient beings. Because this bodhisattva has given rise to the mind of loving-kindness, there are no sentient beings equal to them, except for the Thus Come One, Worthy of Offerings, Perfectly Enlightened One.
Such a bodhisattva possesses complete wisdom, supreme and wondrous. Because of this supreme and wondrous wisdom, they see sentient beings undergoing great suffering, as though subjected to execution and punishment, and give rise to great compassion. They further use the divine eye to see sentient beings who create uninterrupted karma, fall into uninterrupted hells, and endure various sufferings; or who are covered by the nets of wrong views and cannot see the right path.
After seeing this, the bodhisattva feels compassion, gives rise even more strongly to weariness and fear, and universally considers all sentient beings in the world, giving rise to an intention corresponding with great loving-kindness and compassion:
‘I must become the great guiding teacher so that all sentient beings may escape from all suffering.’
Although thinking in this way, they do not abide in this thought, nor do they abide in any other thought. This is called a bodhisattva who possesses the great light of wisdom.
Because they abide in this abiding, they can become a field of merit for the entire world. Although they have not yet attained the wisdom of omniscience, they no longer retreat from Bodhi and can accept all offerings from donors. Such a bodhisattva abides in Prajñāpāramitā, is able to fully repay the kindness of donors, and has also drawn close to the wisdom of omniscience.
Therefore, bodhisattvas who do not wish to receive the offerings of faithful donors in the world in vain, who wish to teach the pure path to sentient beings, who wish to bring great benefit to sentient beings, who wish to become the great light of the world, who wish to liberate sentient beings from the prison of birth and death, and who wish to bestow upon sentient beings the pure Dharma eye, should abide in an intention corresponding with profound Prajñāpāramitā.
Because of this intention, whatever they say is always in accordance with the meaning and purpose of Prajñāpāramitā. Other intentions never arise. Why? Because a bodhisattva’s intention corresponding with profound Prajñāpāramitā continues to flow without interruption…
It is like a person who had never possessed a precious maṇi jewel before, but later obtained one and became joyful and delighted. Then, unfortunately, the jewel was lost, and the person became deeply sorrowful, constantly remembering and lamenting it without end, thinking of what means could be used to obtain the jewel again. Because of this, the person’s thoughts remained connected with this precious jewel and never ceased.
Bodhisattvas are the same. They should constantly abide in an intention corresponding with profound Prajñāpāramitā. If they do not abide in such an intention, they will cause the intention corresponding with the wisdom of omniscience to disappear.
At that time, Subhūti said to the Buddha:
“If all dharmas and all intentions are separated from inherent nature, why is it that bodhisattvas do not separate from the intention corresponding with the wisdom of omniscience of Prajñā?”
The Buddha told Subhūti:
“If bodhisattvas know that all dharmas and all intentions are separated from inherent nature, then bodhisattvas do not separate from the wisdom of omniscience of Prajñā. Why? Because the profound wisdom of omniscience of Prajñā and all intentions have no inherent nature and neither increase nor decrease.”
Venerable Subhūti said to the Buddha:
“If the inherent nature of profound Prajñāpāramitā is always empty and neither increases nor decreases, how can bodhisattvas increase their Prajñāpāramitā so that they can draw near to Bodhi?”
The Buddha told Subhūti:
“If bodhisattvas practice profound Prajñāpāramitā and know that all dharmas neither increase nor decrease, then with regard to profound Prajñāpāramitā itself, there is also neither increase nor decrease. If bodhisattvas can hear and know in this way that all dharmas neither increase nor decrease, and yet do not become frightened, terrified, or sink into attachment, then these bodhisattvas, practicing profound Prajñāpāramitā, have reached the ultimate, abide in the irreversible stage of bodhisattvas, and will quickly realize the highest and utmost enlightenment.”
Venerable Subhūti said:
“World-Honored One, is it that one can practice Prajñāpāramitā precisely within Prajñāpāramitā itself?”
Subhūti, no!
“World-Honored One, is it that apart from Prajñāpāramitā there exists a dharma that can be attained and through which one can practice Prajñāpāramitā?”
Subhūti, no!
“World-Honored One, is it that one can practice Prajñāpāramitā precisely within the emptiness of Prajñāpāramitā?”
Subhūti, no!
“World-Honored One, is it that apart from the emptiness of Prajñāpāramitā, there exists a dharma that can be attained and through which one can practice Prajñāpāramitā?”
Subhūti, no!
“World-Honored One, is it that one can practice Prajñāpāramitā precisely within emptiness?”
Subhūti, no!
“World-Honored One, is it that apart from emptiness, there exists a dharma that can be attained and through which one can practice Prajñāpāramitā?”
Subhūti, no!
“World-Honored One, is it that one can practice emptiness precisely within emptiness?”
Subhūti, no!
“World-Honored One, is it that apart from emptiness, there exists a dharma that can be attained and through which one can practice emptiness?”
Subhūti, no!
“World-Honored One, is it that one can practice emptiness precisely within Prajñāpāramitā?”
Venerable Subhūti, no!
The World-Honored One, is it the case that, apart from Prajñāpāramitā, there is some dharma, some thing that can be practiced and can practice it?
Venerable Subhūti, no!
The World-Honored One, is it the case that, precisely within form, feeling, perception, formations, consciousness… one can practice Prajñāpāramitā and practice emptiness?
Venerable Subhūti, no!
The World-Honored One, is it the case that, apart from form, feeling, perception, formations, consciousness… there is some dharma that can be attained, by which one can practice Prajñāpāramitā and practice emptiness?
Venerable Subhūti, no!
The World-Honored One, is it the case that, precisely within the emptiness of form, feeling, perception, formations, consciousness… one can practice Prajñāpāramitā and practice emptiness?
Venerable Subhūti, no!
The World-Honored One, is it the case that, apart from the emptiness of form, feeling, perception, formations, consciousness… one can practice Prajñāpāramitā and practice emptiness?
Venerable Subhūti, no.
At that time, Subhūti said to the Buddha:
If this is so, then by what dharmas do Bodhisattvas practice Prajñāpāramitā and practice emptiness?
The Buddha said to Subhūti:
What do you think? Do you see any dharma that can practice Prajñāpāramitā and practice emptiness?
Subhūti said:
World-Honored One, no!
The Buddha said to Subhūti:
What do you think? Do you see Prajñāpāramitā, and do you see emptiness as the object of practice for Bodhisattvas?
Subhūti said:
World-Honored One, no!
The Buddha said to Subhūti:
What do you think? The dharma that you do not see, can that dharma be attained?
Subhūti said:
World-Honored One, no!
The Buddha said to Subhūti:
What do you think? Does that dharma which cannot be grasped arise?
Subhūti said:
World-Honored One, no!
The Buddha said to Subhūti:
The true nature of dharmas that you neither see nor attain is the Bodhisattva’s Patience with the Non-arising of Dharmas. When a Bodhisattva accomplishes such patience, they receive the prediction of attaining the unsurpassed perfect enlightenment. It is also called the fearless path of the Tathāgata. If Bodhisattvas diligently practice this path yet do not attain unsurpassed perfect enlightenment, do not attain Great Wisdom, Wondrous Wisdom, Natural Wisdom, All-knowing Wisdom, and Tathāgata Wisdom, such a thing cannot be.
The venerable Subhūti said to the Buddha:
World-Honored One, do Bodhisattvas receive the prediction of attaining the unsurpassed perfect enlightenment of a Buddha because all dharmas are unborn?
Subhūti, no, it is not so.
World-Honored One, if this is so, then how can Bodhisattvas receive the prediction of attaining the unsurpassed perfect enlightenment of a Buddha?
The Buddha said to Subhūti:
What do you think? Do you see any dharma by which one receives the prediction of attaining unsurpassed perfect enlightenment of a Buddha?
Subhūti said to the Buddha:
World-Honored One, no! I do not see any dharma that can receive the prediction of attaining unsurpassed perfect enlightenment of a Buddha. I also do not see any dharma that can cause a person to attain the unsurpassed perfect enlightenment of a Buddha; the time of realization, the place of realization, and that by which realization occurs; nor do I see any dharma that is realized.
The Buddha said to Subhūti:
Because all dharmas cannot be grasped, one should not think: “This is the person who realizes; this is the dharma that realizes the fruit of unsurpassed perfect enlightenment of a Buddha.”
At that time, Śakra, Lord of the Devas, said to the Buddha:
Such Prajñāpāramitā is extremely profound, difficult to see, difficult to understand, ultimate, and far removed. It is not through a small amount of wholesome roots that sentient beings can, regarding such profound Prajñāpāramitā, transcribe, listen to, receive, uphold, and recite it.
Then the Buddha said to Śakra, Lord of the Devas:
That is right, that is right, as you have said! O Kāśika, suppose all sentient beings in this Jambudvīpa continent all accomplished the ten paths of wholesome karma. The merit from this, compared with the merit obtained by a person who can transcribe, listen to, uphold, and recite the profound Prajñāpāramitā scriptures, would not equal even one hundredth part, not even one thousandth part, and not even the smallest fraction.
At that time, a Bhikṣu said to Śakra, Lord of the Devas:
If there is a person who transcribes, listens to, upholds, and recites Prajñāpāramitā, would the merit they obtain surpass yours?
Śakra, Lord of the Devas, replied:
Those sentient beings, merely when they first generate the aspiration for enlightenment, already surpass me, let alone when they transcribe, listen to, uphold, recite, diligently cultivate, and correctly contemplate Prajñāpāramitā according to the Dharma. Bhikṣu, you should know that such a sentient being is a Bodhisattva. That Bodhisattva obtains a measure of merit surpassing all gods, humans, asuras, and others in the world. The measure of merit attained by that Bodhisattva also surpasses all Stream-enterers, Once-returners, Non-returners, Arhats, and Pratyekabuddhas; it also surpasses all Bodhisattvas who, without the skillful means of Prajñāpāramitā, cultivate giving, pure morality, patience, diligence, meditative concentration, Prajñāpāramitā, and other merits.
Bhikṣu, you should know that if Bodhisattvas, in accordance with the teachings, cultivate the profound Prajñāpāramitā together with skillful means, then these Bodhisattvas surpass all gods, humans, asuras, and others in the world. The gods, humans, asuras, and others in the world should all make offerings to them. Why? Because these Bodhisattvas practice the profound Prajñāpāramitā completely in accordance with the teachings; these Bodhisattvas are able to continue the lineage of All-knowing Wisdom so that it does not become extinct; they are never separated from the Buddhas, the World-Honored Ones; they are never separated from the wondrous Bodhi seat; they are always able to rescue sentient beings drowning in the mud of birth and death.
These Bodhisattvas, when practicing and learning in this way, constantly learn the dharmas that Bodhisattvas should learn, and do not learn the dharmas that the Two Vehicles should learn. The heavenly beings and others constantly follow and protect them. The Four Great Heavenly Kings frequently come to the place of such a person, respectfully making offerings and saying:
“Excellent, Great Being! You should diligently and vigorously cultivate the dharmas that the assembly of Bodhisattvas should learn. You will quickly attain the wondrous Bodhi seat and quickly realize unsurpassed perfect enlightenment. Just as the heavenly king in ancient times offered four bowls, we too shall offer them.”
Bhikṣu, you should know that regarding these Bodhisattvas, we Śakra, Lord of the Devas, ourselves go to their place, respectfully making offerings—how much more so the other heavenly beings.
Bhikṣu, you should know that when these Bodhisattvas learn in this way, they are constantly protected and guarded by all Tathāgatas, Bodhisattvas, gods, dragons, and others. Because of this cause and condition, all dangers and hardships in the world that cause the body and mind to suffer sorrow and distress cannot harm them, nor can various illnesses arise.
Bhikṣu, you should know that these Bodhisattvas attain such supreme present benefits, and their merits in future lives are immeasurable and boundless.
At that time, Ānanda silently thought:
Does Śakra, Lord of the Devas, himself possess the eloquence to praise the merits of Bodhisattvas in this way, or is he relying upon the Buddha’s majestic spiritual power to bestow this?
Śakra, Lord of the Devas, relying upon the Buddha’s majestic spiritual power, knew Ānanda’s thought and said to the Venerable Elder:
It is not due to my eloquence, but entirely because of the awesome spiritual power and blessings of the Tathāgata.
At that time, the Buddha said to Ānanda:
That is right, that is right! Śakra, the Lord of Devas, relies on the Buddha’s awesome spiritual power, and therefore is able to speak in such a way.
Ānanda, you should know that if, when a Bodhisattva contemplates and practices the profound Prajñāpāramitā, at that time all the evil demons throughout the three-thousand-great-thousand worlds will give rise to doubt and fear, thinking: “Are these Bodhisattvas now at the stage of attaining Nirvāṇa, or will they fall back into the position of the Two Vehicles, or will they proceed directly to the unsurpassed Enlightenment, turning the wheel of the wondrous Dharma and making my realm empty??”
Chapter 21: STUDY AND PRACTICE
Ānanda, if when a Bodhisattva practices the Prajñāpāramitā, diligently day and night, constantly without abandoning it, then at that time the retinue of Māra will feel as if an arrow has been lodged in their hearts; they will tremble with fear, worry, and distress, panic and be unable to sit or stand at ease.
Ananda, if, when Bodhisattvas cultivate and study the Perfection of Wisdom, they practice diligently day and night, they will attain Nirvana. At that time, the retinue of Māra will come to that Bodhisattva’s place and transform into terrifying things, wishing to make the Bodhisattva’s body and mind fearful and frightened, enough to gradually cause the mind of great Bodhi to retreat.
Ananda, it is not that all Bodhisattvas who cultivate and study the Perfection of Wisdom will be disturbed by evil Māra. If there are Bodhisattvas who in previous lives heard this profound Perfection of Wisdom but had no faith or understanding, and instead slandered and disparaged it, then when those Bodhisattvas cultivate and study the Perfection of Wisdom, they will immediately be disturbed by evil Māra.
Ananda, if there are Bodhisattvas who, upon hearing the profound Perfection of Wisdom, doubt and hesitate as to whether it exists or does not exist, then when these Bodhisattvas cultivate and study the Perfection of Wisdom, they will immediately be disturbed by evil Māra.
Ananda, if there are Bodhisattvas who separate themselves from good spiritual friends, are controlled by bad friends, and do not hear the profound meaning of the Perfection of Wisdom. Because they do not hear it, they do not see and do not know how to cultivate and study the profound Perfection of Wisdom; when these Bodhisattvas cultivate and study the Perfection of Wisdom, they will immediately be disturbed by evil Māra.
Ananda, if there are Bodhisattvas controlled by wrong teachings, then evil Māra thinks: “This Bodhisattva is my friend, one who will cause countless others to abandon the true Dharma and will fulfill my wishes.” When these Bodhisattvas cultivate and study the Perfection of Wisdom, they will immediately be disturbed by evil Māra.
Ananda, if there are Bodhisattvas who, upon hearing the teaching of the profound Perfection of Wisdom Sutra, say to other Bodhisattvas: “This Perfection of Wisdom has profound principles, difficult to believe and difficult to understand. What is the use of copying, upholding, and reciting it? Even I myself cannot attain its source, let alone those people of shallow wisdom and little merit!” When these Bodhisattvas cultivate and study the Perfection of Wisdom, they will immediately be disturbed by evil Māra.
Ananda, if there are Bodhisattvas who belittle other Bodhisattvas and say: “I can abide in the true practice of being far removed, but you cannot.” At that time evil Māra will rejoice greatly. When these Bodhisattvas cultivate and study the Perfection of Wisdom, they will immediately be disturbed by evil Māra.
Ananda, if there are Bodhisattvas who rely on their own fame, lineage, and merit from practicing the Dhūta practices, and look down upon assemblies of Bodhisattvas practicing other superior wholesome teachings; who constantly praise themselves and slander and disparage others, saying: “They truly do not possess the characteristics of non-retrogression but claim that they do, and thus generate afflictive karma.” At that time evil Māra rejoices greatly, thinking: “This Bodhisattva will ensure that my palace and realm are not empty but will increase the realms of hell, animals, and hungry ghosts.” At this time evil Māra will assist that person with supernatural power, causing that person’s persuasive abilities and influence to increase, and therefore many people will believe that person’s words. Because of this, they encourage others to generate the same evil views. Once these evil views become the same, they follow that person’s wrong teachings; after following wrong teachings, afflictions become stronger. Because of deluded minds, the three karmas arise, and they continually receive undesirable results. Through this cause and condition, the evil paths increase, causing Māra’s palace to become even more crowded. Therefore evil Māra rejoices greatly and can do whatever it wishes freely. When these Bodhisattvas cultivate and study the Perfection of Wisdom, they will immediately be disturbed by evil Māra.
Ananda, if there are Bodhisattvas who seek the Śrāvaka or Pratyekabuddha vehicles, and they criticize, quarrel with, and slander one another, then evil Māra thinks: “Now this Bodhisattva, although far from Bodhi, is not extremely far; although close to the evil paths, is not extremely close.” If, when Bodhisattvas together with virtuous sons and others abiding in the Bodhisattva vehicle criticize, quarrel with, and slander one another, then evil Māra thinks: “These two Bodhisattvas are very far from Bodhi and very close to the evil paths.” Having thought this, Māra rejoices greatly, and its power increases, causing the two groups of friends to engage in endless disputes, causing countless, boundless sentient beings to become completely weary of the Mahayana. These Bodhisattvas, when cultivating and studying the Perfection of Wisdom, are then disturbed by Māra.
Ananda, if there are Bodhisattvas who have not yet received the prediction of non-retrogression in Bodhi, and toward Bodhisattvas who have already received the prediction of non-retrogression in Bodhi, they generate harmful thoughts, disputes, contempt, criticism, insults, and slander; according to however many unbeneficial thoughts they have generated toward those Bodhisattvas, they will retreat that many kalpas from the superior practices they have cultivated, spend that many lifetimes separated from good spiritual friends, and endure that many lifetimes bound by samsara. If they do not abandon the mind of great Bodhi, they must again wear the armor of great vows for that many kalpas, diligently cultivate superior practices without interruption, and only afterward regain those accumulated merits.
Ananda asked the Buddha:
“These Bodhisattvas who have generated evil minds and thus created the suffering and offenses of samsara—must they continue wandering through that many lifetimes, or can they escape halfway through? Those Bodhisattvas who have retreated from superior practices—must they diligently cultivate for that many uninterrupted kalpas and only then recover, or can they restore themselves halfway?”
The Buddha told Ananda:
“I explain for Bodhisattvas, Pratyekabuddhas, and Śrāvakas the methods for escaping offenses and restoring wholesome qualities.
Ananda, you should know: if Bodhisattvas, after committing offenses, have no sense of shame, hold onto evil without abandoning it, and refuse to confess and repent according to Dharma, then I say that such people cannot halfway escape the suffering of offenses and restore wholesome qualities.
If Bodhisattvas, after committing offenses, generate even greater shame, do not cling to evil thoughts, seek someone suitable according to Dharma and confess and repent, and think:
‘Now I have obtained a human body, which is difficult to obtain. Why have I allowed such offenses to arise and caused myself to lose great beneficial conduct? I should benefit all sentient beings; why have I harmed them? I should respect all sentient beings like a servant serving a master; why have I become arrogant, looked down upon them, and humiliated them? I should accept all beatings and reprimands from all sentient beings; why have I responded to them with harsh words and actions? I should reconcile all sentient beings and cause them to respect and love one another; why have I used harsh speech to make them oppose each other? I should endure all sentient beings trampling upon me forever like a road or a bridge; why have I instead humiliated them? I seek the supreme enlightenment in order to rescue sentient beings from the great suffering of birth and death and enable them to attain the ultimate peace and joy of Nirvana; why would I wish to bring suffering upon them?
From now until the end of future time, I should be like a fool, like the mute, like the blind, like the deaf, without discrimination toward sentient beings. Even if my head, feet, arms, eyes, ears, nose, tongue, or all parts of my body were cut off, split apart, or destroyed, toward those sentient beings I will never generate evil thoughts. If I generate evil thoughts, I will immediately lose the mind seeking supreme enlightenment, obstruct the pursuit of omniscient wisdom, and be unable to bring benefit and happiness to sentient beings.’
Ananda, you should know that I say these Bodhisattvas can halfway escape their offenses and restore wholesome qualities; they do not need to undergo such countless kalpas. They will not be disturbed by evil Māra and will quickly attain supreme enlightenment.”
Ananda, assemblies of Bodhisattvas and those who seek the Śrāvaka and Pratyekabuddha vehicles should not associate with one another. Even if they associate, they should not live together. Even if they live together, they should not discuss, determine, or analyze meanings and principles together. Do not allow this matter to cause the mind to generate anger or harsh speech; it obstructs supreme enlightenment and destroys the boundless practices of a Bodhisattva.
If Bodhisattvas together with virtuous sons abiding in the Bodhisattva vehicle live together, they should regard one another as great teachers, respectfully honoring and obeying one another. They should also think:
“The Bodhisattva assembly is our true and pure good spiritual friend. We sit in the same boat, travel on the same path, arrive at the same place, share the same work, study at the same time, study in the same place, and learn the same Dharma. If we study in this way, there is no difference.”
They should also think:
“If that Bodhisattva abides in mixed and defiled thoughts, I will not study together with that Bodhisattva. If that Bodhisattva is free from mixed and defiled thoughts, I will study together with them. If there are Bodhisattvas who study in this way, they will quickly attain the wisdom of omniscience they seek.”
At that time, Sudhana asked the Buddha:
“If Bodhisattvas study for the sake of exhaustion, study for the sake of non-arising, study for the sake of separation, and study for the sake of cessation, are they studying the wisdom of omniscience?”
The Buddha told Sudhana:
“If Bodhisattvas study in this way, they are not studying the wisdom of omniscience.”
The venerable Sudhana asked the Buddha:
“World-Honored One, for what reason, when Bodhisattvas study in this way, are they not studying the wisdom of omniscience?”
The Buddha told Sudhana:
“What do you think? The Buddha realizes true suchness completely and perfectly, and therefore is called the Tathagata, Arhat, Perfectly Enlightened One. Can suchness be called exhausted, up to cessation?”
Sudhana replied:
“World-Honored One, no. Why? Because suchness is without characteristics and cannot be said to be exhausted or ceased.”
The Buddha told Sudhana:
“Therefore, when Bodhisattvas study in this way, they are not studying the wisdom of omniscience. If Bodhisattvas do not study for the sake of exhaustion, up to not studying for the sake of cessation, then when they study in this way they are studying the wisdom of omniscience; they are also studying the Perfection of Wisdom, studying the powers, grounds, fearlessnesses of the Buddha, and the boundless other Buddha teachings.
Sudhana, you should know: if Bodhisattvas study in this way, they reach the ultimate of all learning. Heavenly Māra and non-Buddhist paths cannot conquer them. They eliminate all evil and perfect all good. Only a small portion of sentient beings can study in this way. Therefore, Bodhisattvas who wish to enter that small number of sentient beings must diligently cultivate skillful means and the profound Perfection of Wisdom.
Chapter 22: Newly Planted Roots (1)
Sudhana, if Bodhisattvas cultivate and study such skillful means of the profound Perfection of Wisdom, they do not give rise to minds associated with newly planted roots, nor do they give rise to minds associated with stinginess, violation of precepts, anger, laziness, distraction, wrong wisdom, or doubt.
Sudhana, if Bodhisattvas cultivate and study such skillful means of the profound Perfection of Wisdom, they can include all the Perfections. For example, the view of self can include all sixty-two views. Likewise, this Perfection of Wisdom includes all the Perfections. Just as the life faculty can encompass all other faculties, and when the life faculty ceases all other faculties cease as well, so too the Perfection of Wisdom encompasses all the Perfections. If one loses the Perfection of Wisdom, one loses all the Perfections. Why? Because the profound Perfection of Wisdom can preserve all superior wholesome dharmas and eliminate all evil unwholesome dharmas. Therefore, Sudhana, if Bodhisattvas wish to preserve all the Perfections, they should study the Perfection of Wisdom. If Bodhisattvas are able to cultivate and study the Perfection of Wisdom, they will be the most noble and supreme among all sentient beings.
Sudhana, what do you think? Are the sentient beings in this three-thousand-great-thousand world numerous?”
Subhūti said:
“Venerable World-Honored One, extremely many! The sentient beings in the continent of Jambudvīpa alone are already innumerable; how much more so those throughout the three-thousandfold great world system.”
The Buddha said to Subhūti:
“Suppose all sentient beings in the three-thousandfold great world system had all become Bodhisattvas, and each one of these Bodhisattvas used supreme and wondrous musical instruments to make offerings to all sentient beings throughout their entire lives. What do you think? Would these Bodhisattvas, through such causes and conditions, obtain great merit?”
Subhūti replied:
“Venerable World-Honored One, extremely great!”
The Buddha said to Subhūti:
“If there is a Bodhisattva who practices and studies Prajñāpāramitā for merely the duration of a finger snap, the merit of that person surpasses the merit of the former person by an immeasurable and boundless amount. Why? Because the profound Prajñāpāramitā fully possesses beneficial qualities and is able to protect and uphold the unsurpassed state of Enlightenment.
Therefore, Subhūti, if Bodhisattvas wish to realize the unsurpassed state of Enlightenment, wish to become the foremost among all sentient beings, wish to bring benefit to all sentient beings everywhere, wish to become the refuge for all sentient beings, wish to perfectly accomplish all Buddha-dharmas, wish to go to the places where all Buddhas have gone, wish to play freely in the places where Buddhas have played freely, wish to roar the great lion’s roar that Buddhas have roared, wish to use a single voice to proclaim the true Dharma to all sentient beings in the three-thousandfold great world system, causing all to attain great benefit, then they should learn Prajñāpāramitā.
Subhūti, you should know that I have never seen any Bodhisattvas who cultivate and study profound Prajñāpāramitā yet fail to attain the extraordinary worldly and supramundane merits and benefits.”
Subhūti said to the Buddha:
“World-Honored One, when Bodhisattvas study profound Prajñāpāramitā, do they also attain the wholesome roots and merits of the Śrāvakas and Pratyekabuddhas?”
The Buddha said to Subhūti:
“The wholesome roots and merits of Śrāvakas and Pratyekabuddhas can also all be attained by Bodhisattvas, but their minds do not delight in abiding there. Because their superior wisdom does not completely observe inverted views, they must transcend the stages of Śrāvakas and Pratyekabuddhas, open and teach the way for sentient beings, and enable them to realize attainment.
Subhūti, when Bodhisattvas learn in this way, they are precisely creating a truly pure field of merit for all gods, humans, asuras, and others in the world; surpassing the fields of merit of worldly Śrāvakas and Pratyekabuddhas, they can swiftly attain the wisdom of omniscience and will never abandon profound Prajñāpāramitā. If Bodhisattvas are able to practice profound Prajñāpāramitā, you should know that they have already attained non-retrogression regarding omniscient wisdom, have left behind the stages of Śrāvakas and Pratyekabuddhas, and are close to the unsurpassed state of Enlightenment.
Subhūti, you should know that if Bodhisattvas think as follows: ‘This is Prajñāpāramitā. Through such Prajñāpāramitā, I am able to generate omniscient wisdom,’ then these Bodhisattvas are not practicing Prajñāpāramitā, nor do they see or know Prajñāpāramitā. If Bodhisattvas do not think: ‘This is Prajñāpāramitā. Through such Prajñāpāramitā, I am able to generate omniscient wisdom,’ then these Bodhisattvas are precisely those who practice Prajñāpāramitā, and they are also able to know and see Prajñāpāramitā.
Subhūti, if Bodhisattvas do not see Prajñāpāramitā, do not hear, understand, or know Prajñāpāramitā, and likewise do not see, hear, understand, or know phenomena, nor discriminate in order to practice Prajñāpāramitā…”
At that time, Śakra, Lord of the Devas, thought:
“If Bodhisattvas practice Prajñāpāramitā, they have already surpassed all sentient beings; how much more so when they attain the unsurpassed state of Enlightenment. If sentient beings merely hear the name of omniscient wisdom and give rise to faith and understanding, they can still obtain beneficial results among humans and attain the supreme lifespan in the world; how much more so if they arouse the aspiration for unsurpassed Enlightenment or are able to listen to profound Prajñāpāramitā. These sentient beings are greatly revered and loved by the world and can therefore subdue all sentient beings.”
Having thought this, he immediately transformed wondrous fragrant flowers and offered them to the Tathāgata and the Bodhisattvas. After offering the flowers, he made the vow:
“If Bodhisattvas seek directly to attain the unsurpassed state of Enlightenment, may the wholesome roots and merits generated by me cause those persons to swiftly perfect the Buddha-dharmas. May their seeking of omniscient wisdom and uncontaminated Dharma swiftly become perfected.”
After making this vow, he said to the Buddha:
“If good men abiding in the Bodhisattva vehicle have already aroused the aspiration for unsurpassed Enlightenment, I shall never generate even a single thought of causing those persons to lose the mind of great Bodhi. I shall never generate any thought that causes Bodhisattvas to become weary of great Bodhi and retreat to the stages of Śrāvakas or Pratyekabuddhas. I shall never give rise to any thought that causes Bodhisattvas to lose the intention corresponding with great compassion.
If Bodhisattvas have aroused the great mind, I vow that their minds will become increasingly more advanced. I vow that after Bodhisattvas see the various sufferings of cyclic existence, in order to bring benefit and happiness to gods, humans, asuras, and others in the world, they will generate countless firm and enduring great vows:
‘Having liberated myself, I must diligently strive to liberate those who have not yet been liberated. Having personally attained freedom, I must diligently strive to free those who have not yet been freed. Having made myself secure, I must diligently strive to make secure those who have not yet attained security. Having personally realized ultimate Nirvāṇa, I must diligently strive to enable those who have not yet realized it to attain ultimate Nirvāṇa.’”
“Venerable World-Honored One, if sentient beings wholeheartedly rejoice in and follow the merits of Bodhisattvas who have just aroused the aspiration for enlightenment, how much merit will they obtain? And if they wholeheartedly rejoice in and follow the merits of Bodhisattvas who have long since aroused the aspiration and cultivated the supreme practices; the merits of Bodhisattvas at the stage of non-retrogression; and the merits of Bodhisattvas who have only one more life of bondage remaining, how much merit will they obtain?”
The Buddha said to Śakra, Lord of the Devas:
“One may know the weight of Mount Sumeru, but one cannot know the merit arising from sentient beings’ wholehearted rejoicing and following in this way. Expanding further, one may know the extent of the three-thousandfold great world system, but one cannot know the merit arising from sentient beings’ wholehearted rejoicing and following.”
Śakra, Lord of the Devas, said to the Buddha:
“If sentient beings, from the time Bodhisattvas first arouse the aspiration for enlightenment until they become Buddhas, are unable to give rise to a mind of rejoicing toward their wholesome roots and merits, or do not hear or know of the merit of another’s rejoicing, then one should know that such people are all controlled by Māra, deluded by Māra, companions of Māra, and have died from the realm of Māra’s heaven and been born here. Why? Because if Bodhisattvas arouse the mind of Bodhi, cultivate the Bodhisattva practices, attain non-retrogression, and reach the ultimate stage, and there are people who can generate a mind of rejoicing toward them, then they will certainly be able to destroy the retinue of Māra and swiftly attain omniscient wisdom.
If sentient beings wholeheartedly revere the Buddha, Dharma, and Saṅgha, and wherever they are always wish to see the Buddha, hear the Dharma, and encounter the Saṅgha, then regarding the wholesome roots and merits of Bodhisattvas they should especially rejoice, dedicate them toward Bodhi, and not give rise to attachment. If they can constantly do so, they will swiftly attain the unsurpassed state of Enlightenment, defeat the hosts of Māra, and bring benefit and happiness to sentient beings.”
The Buddha said to Śakra, Lord of the Devas:
“Indeed, indeed, just as you have said! Kāśika, if there are sentient beings who, regarding the wholesome roots and merits of Bodhisattvas, wholeheartedly rejoice and dedicate them toward Bodhi, then they can swiftly perfect all Bodhisattva practices and swiftly attain the unsurpassed state of Enlightenment.
If there are sentient beings who, regarding the wholesome roots and merits of Bodhisattvas, wholeheartedly rejoice and dedicate them toward Bodhi, then these sentient beings possess great power and are always able to serve the Buddhas, the World-Honored Ones. They understand the meaning and significance of profound scriptures. Wherever they are born, all worldly beings respect and make offerings to them. They do not see ugly forms, do not hear unpleasant sounds, do not smell foul odors, do not taste unpleasant flavors, do not experience unpleasant contact, do not contemplate evil phenomena, do not fall into evil destinies, and are born among gods and humans where they constantly receive supreme happiness.
Why? Kāśika, because these sentient beings are able to wholeheartedly rejoice and dedicate toward Bodhi the immeasurable merits of Bodhisattvas. Their roots of virtue increase, they swiftly attain omniscient wisdom, and they bring benefit and happiness to immeasurable and countless sentient beings, causing them to abide in the realm of non-abiding Nirvāṇa. Why? Kāśika, because good men abiding in the Bodhisattva vehicle always rejoice in and dedicate toward Bodhi the wholesome roots and merits of all Bodhisattvas, bringing benefit and happiness to boundless sentient beings.”
At that time, Subhūti said to the Buddha:
“When the mind itself is like an illusion, how can a Bodhisattva attain the unsurpassed state of Enlightenment?”
The Buddha said to Subhūti:
“What do you think? Do you see a mind that is like an illusion?”
Subhūti replied:
“Venerable World-Honored One, no.”
The Buddha said to Subhūti:
“What do you think? Do you see an illusion?”
Subhūti replied:
“Venerable World-Honored One, no.”
The Buddha said to Subhūti:
“What do you think? If you do not see illusion, do not see a mind like an illusion, or in the place where illusion is not seen and a mind like illusion is not seen, do you see such a mind that can attain Bodhi?”
Subhūti replied:
Venerable World-Honored One, no! The Buddha said to Subhūti:
“What do you think? Is there, apart from illusion, apart from a mind that is like illusion, some such dharma that you see which can attain Bodhi?”
Subhūti replied:
“Venerable World-Honored One, no! I do not see, even in the very dharmas apart from mind, any dharmas whatsoever that are either existent or nonexistent. Because all dharmas are completely far removed, they cannot be expressed as existing or not existing. If a dharma cannot be expressed as existing or not existing, then it cannot be said that it can attain Bodhi; it is not that a nonexistent dharma can attain Bodhi. Therefore, this Prajñāpāramitā is also completely far removed, and thus it should neither be cultivated nor propagated, nor should there be the arising of the unsurpassed perfect enlightenment. Since it is also completely far removed, how can one say that the assemblies of Bodhisattvas, relying on the profound Prajñāpāramitā, are able to realize Bodhi? Therefore, the Prajñāpāramitā truly cannot be said to be able to realize the unsurpassed perfect enlightenment, because a dharma that is far removed cannot attain a dharma that is far removed.”
The Buddha said to Subhūti:
“Excellent, excellent! It is exactly so, exactly so! The profound Prajñāpāramitā is completely far removed from the unsurpassed perfect enlightenment, because the profound Prajñāpāramitā is completely far removed, and therefore the attainment of the unsurpassed perfect enlightenment is also completely far removed. If the Prajñāpāramitā were not completely far removed, then it would not be the Prajñāpāramitā. Therefore, Subhūti, it is not that one cannot rely upon the profound Prajñāpāramitā to attain great Bodhi. Although a dharma that is far removed cannot attain a dharma that is far removed, yet Bodhi is attained. It is not that one cannot rely upon the profound Prajñāpāramitā to attain great Bodhi. Therefore, a Bodhisattva who wishes to attain the unsurpassed perfect enlightenment should diligently cultivate and study the profound Prajñāpāramitā.”