THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 567
Chapter 3: MANIFESTING THE CHARACTERISTICS
At that time, Celestial King rose from his seat, uncovered his left shoulder, knelt with his right knee touching the ground, joined his palms, faced the Buddha, and said to the Buddha:
“World-Honored One, what does the profound Prajñāpāramitā take as its characteristic?”
At that time the World-Honored One said to Celestial King:
“Celestial King, you should know that just as the characteristics of earth, water, fire, wind, space, and so forth are so, so too is the profound Prajñāpāramitā.”
Then Celestial King said to the Buddha:
“World-Honored One, how is the profound Prajñāpāramitā like the characteristics of earth, water, fire, wind, space, and so forth?”
The Buddha said to Celestial King:
“Celestial King, you should know that being vast and all-pervasive, immeasurable, is the characteristic of earth. The profound Prajñāpāramitā is also like this. Why? Because the suchness of all dharmas is vast, all-pervasive, and immeasurable.
Celestial King, you should know that all grasses and trees rely on the earth to grow and flourish. The profound Prajñāpāramitā is also like this, as it can cause all wholesome dharmas to grow.
Celestial King, you should know that just as the great earth does not rejoice when it increases and does not grieve when it decreases, because it is free from self and what belongs to self and has no twofold characteristic, so too is the profound Prajñāpāramitā: praise does not increase it, and criticism does not diminish it, because it is free from self and what belongs to self and has no twofold characteristic.
Furthermore, just as the great earth is what beings in the world rely upon when they come and go, lift their feet and place their steps, so too is the profound Prajñāpāramitā. Whether seeking a fortunate realm or moving toward Nirvāṇa, all must rely upon it.
Furthermore, just as the great earth gives birth to various treasures, so too does the profound Prajñāpāramitā give rise to various worldly merits.
Furthermore, just as the great earth cannot be disturbed by insects, ants, mosquitoes, flies, and various kinds of suffering, so too is the profound Prajñāpāramitā: being free from self and what belongs to self, completely without discrimination, it cannot be shaken.
Furthermore, just as the great earth, even upon hearing the sounds of lions, dragons, elephants, and so forth, is completely without fear, so too is the profound Prajñāpāramitā, which is never afraid of all Māras, non-Buddhist paths, and so forth. Why? Because it does not perceive a self and does not perceive dharmas; their own nature is emptiness.
Celestial King, you should know that just as the element of water flows down from above and is the place upon which aquatic beings depend, so too is the profound Prajñāpāramitā: it flows from the true Dharma realm into the world and becomes the support of all wholesome dharmas.
Furthermore, just as the element of water moistens plants and trees, producing flowers and fruits, so too does the profound Prajñāpāramitā nourish all concentrations, give rise to the factors assisting the path, accomplish the wisdom of omniscience, attain the fruits of Buddhahood, and bring benefit and happiness to all sentient beings.
Furthermore, just as the element of water deeply permeates roots, grasses, and trees, causing trees to be uprooted and carried away by the current, so too does the profound Prajñāpāramitā eliminate all fundamental habitual tendencies of afflictions, and views and attachments are forever unable to arise again.
Furthermore, just as the element of water is by nature clear and pure, without defilement or turbidity, so too is the profound Prajñāpāramitā. Its essence is without afflictions, therefore it is called pure; it can be free from all delusions, therefore it is called undefiled; it has one characteristic and is not different, therefore it is called not turbid. Just as a person suffering from the summer heat, upon encountering cool water, is relieved, so too are sentient beings burned by afflictions: upon hearing this profound Prajñāpāramitā, they will certainly attain coolness and be free from all burning distress. Just as a thirsty person drinks water and thirst immediately disappears, so too those seeking the transcendent Dharma, upon attaining the profound Prajñāpāramitā, immediately fulfill their aspiration.
Furthermore, just as deep pools and springs are difficult to enter, so too is the realm of the Buddhas’ Prajñāpāramitā profound and difficult to enter.
Furthermore, just as in the world water is equally distributed in regard to pits and hollows, so too is the profound Prajñāpāramitā equal toward Pratyekabuddhas, Śrāvakas, and ordinary beings.
Furthermore, just as pure water washes away filth and makes things clean, so too when Bodhisattvas penetrate Prajñāpāramitā, they become free from all afflictions and attain purity. Why? Because the profound Prajñāpāramitā is pure by its own nature and free from all outflows and delusions.
Celestial King, you should know that just as the element of fire, although it burns all trees and medicinal herbs, does not think, ‘I burn all things,’ so too is the profound Prajñāpāramitā: although it can eliminate all afflictions and habitual tendencies, it does not think, ‘I can completely eliminate them all.’
Furthermore, just as the element of fire can ripen all kinds of things, so too does the profound Prajñāpāramitā mature all Buddha-dharmas.
Furthermore, just as the element of fire can dry all moist things, so too does the profound Prajñāpāramitā completely dry up the fierce streams of defilements and outflows, causing them never to arise again.
Furthermore, just as a fire burning on the peak of a snowy mountain can illuminate far away—one yojana or even ten yojanas—without thinking, ‘I illuminate far away,’ so too is the profound Prajñāpāramitā: although it illuminates Śrāvakas and Pratyekabuddhas, it does not think, ‘I illuminate them.’
Furthermore, just as birds and animals at night, seeing the brightness of fire, become afraid and stay away, so too ordinary beings, Śrāvakas, and Pratyekabuddhas with little merit, upon hearing the profound Prajñāpāramitā, become afraid and avoid it. Even hearing the name of the profound Prajñāpāramitā is difficult, let alone being able to cultivate and study it.
Just as a person traveling far at night loses the correct path, but upon seeing a firelight becomes greatly joyful, knowing that there is a village nearby, and quickly goes there, arriving safely and completely free from fear,
so too in the long night of birth and death, a person with merit who hears the Prajñāpāramitā becomes greatly joyful, upholds and recites it, and forever separates from afflictions, with the mind attaining peace and happiness.
Just as fire in worldly places of high or low status is the same, so too is the profound Prajñāpāramitā: noble beings and ordinary beings are equally treated.
Just as Brahmins and Kṣatriyas both make offerings to fire, so do all Buddhas and Bodhisattvas make offerings to the profound Prajñāpāramitā.
Furthermore, just as a small spark of fire can burn the entire three-thousand-great-thousand world system, so too is the Prajñāpāramitā: if one hears even a single phrase of it, it can burn away immeasurable afflictions.
Celestial King, you should know that just as the element of wind can cause all things to grow, so too can the profound Prajñāpāramitā cause all worldly and transcendent wholesome dharmas to increase.
Furthermore, just as the element of wind, when strong, can destroy all things, so too is the profound Prajñāpāramitā: when cultivated with strength, it can destroy all afflictions of birth and death.
Furthermore, just as the element of wind can make hot air become cool, so too does the profound Prajñāpāramitā enable sentient beings burned by afflictions to realize the eternally blissful, cool Nirvāṇa.
Furthermore, just as the element of wind moves without stopping, so too is the profound Prajñāpāramitā: regarding all dharmas, it has no place of abiding.
Celestial King, you should know that the profound Prajñāpāramitā is far removed from impurities and non-attachment, possessing immeasurable and boundless wisdom that is tranquil and equal, penetrating the true nature of all dharmas. It is like the vast nature of space, which has no place of abiding, free from characteristics of objects of experience, beyond thought and examination, completely without discrimination of mind and mental factors, neither arising nor ceasing, because its own nature is far removed.
Celestial King, you should know that the great Bodhisattvas who practice the profound Prajñāpāramitā, benefiting and bringing joy to sentient beings, are rare in the world, like the sun and moon, by which all things receive benefit. That is to say:
Just as the cool moon can remove heat and burning, so too is the profound Prajñāpāramitā, which can remove all poisonous heat of afflictions.
Furthermore, just as the bright moon is pleasing for the world to behold, so too is the profound Prajñāpāramitā, which is cherished and seen with delight by all noble sages.
Furthermore, just as the bright moon increases day by day, so too do the assemblies of Bodhisattvas practicing the profound Prajñāpāramitā gradually increase from the time they first arouse the mind of enlightenment until they attain the highest desired state of Awakening.
Furthermore, just as the moon that wanes becomes dimmer day by day, so too do the afflictions and latent tendencies of Bodhisattvas practicing the profound Prajñāpāramitā gradually diminish until they are exhausted.
Furthermore, just as the full moon is praised by Brahmins, Kṣatriyas, and others, so too if good men and good women practice the profound Prajñāpāramitā, gods, humans, Asuras, and others in the world will all praise them.
Furthermore, just as the moon travels throughout the four continents, so too does the profound Prajñāpāramitā pervade all forms and minds.
Furthermore, just as the bright moon is always naturally adorned, so too is the profound Prajñāpāramitā: its nature is originally pure and always naturally adorned. Why? Because its original nature is free from defilement, neither arising nor ceasing, pervading all dharmas, because its own nature is far removed.
For example, the sun, although it dispels all darkness, does not think: “I dispel.” The profound Prajñāpāramitā is likewise so; although it destroys all latent afflictions from beginningless time, it does not think: “I destroy.”
Again, just as the heat of the sun, although it causes lotus flowers to bloom, does not think: “I cause flowers to bloom.” The profound Prajñāpāramitā is likewise so; although it opens the minds of Bodhisattvas, it does not think: “I open their minds.”
Again, just as the beautiful sun, although it shines throughout the ten directions, does not think: “I illuminate.” The profound Prajñāpāramitā is likewise so; although it shines everywhere without limit, it has no mark of illumination.
Just as when one sees a brilliant red glow appearing in the east, before long the sun will appear, if one hears the profound Prajñāpāramitā one should know that this person is not far from the Buddha.
Just as the virtuous women of Jambudvīpa rejoice greatly when they see the sun rise, when the name “Prajñāpāramitā” appears in the world, all sages and noble ones rejoice greatly.
Again, just as when the sun appears, the light of the moon and stars disappears, if a Bodhisattva practices the profound Prajñāpāramitā, the merits of the Śrāvakas, Pratyekabuddhas, and non-Buddhist paths are eclipsed.
Again, just as when the sun rises one can see the high and low places of pits and hollows, if Bodhisattvas practice the profound Prajñāpāramitā, the world can then know the false path and the true path. Why? Because the profound Prajñāpāramitā has the characteristic of equality in its own nature, is unborn and undying, because its nature is far removed from all distinctions.
O Lord of Heaven, you should know that the great Bodhisattvas who practice the profound Prajñāpāramitā mostly cultivate the practice of emptiness, non-attachment, and the path of luminous wisdom; they eliminate obstacles of darkness, stay far away from evil companions, draw near to the Buddhas, and continuously maintain mindfulness of the Buddha from thought to thought without interruption. They penetrate and accord with equality and the Dharma realm. Although they freely display miraculous powers throughout the Buddha lands of the ten directions, their bodies remain peacefully abiding in their original place and do not move. They contemplate all Buddha-dharmas as if directly seeing them. Although they dwell in the world, they are not defiled by worldly phenomena, just as a lotus flower grows from muddy water.
In this way, although Bodhisattvas dwell in saṃsāra, through the power of skillful means of the profound Prajñāpāramitā they are not defiled or attached. Why? Because the profound Prajñāpāramitā is unborn and undying, its own nature is equal, it neither sees nor grasps, because its nature is originally free from all distinctions.
Again, just as water droplets cannot remain on a lotus flower, so too Bodhisattvas who practice the profound Prajñāpāramitā no longer possess even the slightest bit of evil.
Again, just as wherever a lotus flower grows its fragrance is always pure and pleasant, so too Bodhisattvas who practice the profound Prajñāpāramitā, whether in the human realm or among the heavens, in villages, cities, and settlements, are all endowed with the fragrance of moral discipline.
Again, just as the lotus flower is naturally pure and is cherished by Brahmins and others, so too Bodhisattvas who practice the profound Prajñāpāramitā are respected and cherished by gods, nāgas, yakṣas, gandharvas, Bodhisattvas, and Buddhas.
Again, just as a lotus flower about to blossom brings joy to people, so too Bodhisattvas who practice the profound Prajñāpāramitā smile before speaking, are free from sorrow, and cause all people to rejoice.
Again, just as seeing a lotus flower even in a dream is an auspicious sign, so too for gods and others, even hearing in a dream about a Bodhisattva practicing the profound Prajñāpāramitā is an auspicious omen—how much more so when truly seeing or hearing it.
Again, just as when a lotus flower first emerges, humans and non-humans cherish and protect it, so too when a Bodhisattva first learns the Prajñāpāramitā, Buddhas, Bodhisattvas, Śakra, Brahmā, and the gods all protect and guard them.
O Lord of Heaven, you should know that the great Bodhisattvas who practice the profound Prajñāpāramitā give rise to thoughts such as these:
“I must rightly understand all pāramitās according to reality, teach and transform sentient beings, perfect the Buddha-dharmas, sit upon the vajra throne beneath the Bodhi tree, attain the supreme state of Enlightenment, and turn the wondrous Dharma wheel possessing twelve marvelous aspects. Śramaṇas, Brahmins, heavenly Māras, Śakra, Brahmā, and others in the world cannot turn it back. I shall liberate all sentient beings in immeasurable, countless, boundless worlds throughout the ten directions, equally rescuing them from the ocean of birth and death and leading them into Prajñāpāramitā. I shall become the refuge for those who have no refuge and the protector for those who have no protector. For those who wish to see the Buddha, I shall enable them to see the Buddha. I shall roar the lion’s roar, display miraculous powers freely, praise the merits of the Buddha, cause all beings to yearn deeply, and make their minds completely pure, never wavering, without deceitful intentions, and free from false thoughts.”
This means: they do not think of the teachings of the Two Vehicles, they cut off all latent afflictions, and no defilements remain. Their bodies do not perform deceitful actions and they stay away from improper conduct. Their mouths do not speak falsehoods but speak what is true. Having received kindness, they always remember it and repay even slight kindness with great gratitude. Their minds do not harbor resentment. Their mouths constantly speak gentle words. By cultivating such a pure mind, they do not see a defiling subject or a defiled object, because their own nature is free from all marks.
O Lord of Heaven, you should know that the great Bodhisattvas who practice the profound Prajñāpāramitā have faith and understanding of the three pure aspects of the Tathāgata. That is, the Bodhisattvas reflect:
“In the sūtras it is taught that the pure body of the Tathāgata is called the Dharma body. It is the completely tranquil body, the unsurpassed body, the immeasurable body, the incomparable body, and the vajra body. Regarding these bodies, my mind certainly has no doubt.”
This is called having faith and understanding in the pure body of the Tathāgata.
Furthermore, they reflect on what is taught in the sūtras:
“The pure speech of the Tathāgata includes giving predictions that ordinary beings will become Buddhas and also giving predictions that Bodhisattvas will become Buddhas. Faith in such words is reasonable and not contradictory. Why? Because the Tathāgata has completely abandoned all faults, cut off all latent afflictions, is free from all defilements, and is tranquil and pure. If gods, Māras, Brahmās, Śramaṇas, Brahmins, and others in the world could find faults in the verbal karma of the Tathāgata, such a thing would be impossible.”
This is called having faith and understanding in the pure speech of the Tathāgata.
Furthermore, they reflect on what is taught in the sūtras:
“The pure mind of the Tathāgata: whatever Dharma the Buddhas, the World-Honored Ones, think of cannot be known by Śrāvakas, Pratyekabuddhas, Bodhisattvas, gods, humans, or other sentient beings. Why? Because the mind of the Tathāgata is profound and difficult to enter, free from all searching and speculation, beyond what can be measured by oneself. It is immeasurable and boundless, equal to the realm of space.”
Having such faith and understanding without doubt is called having faith and understanding in the pure mind of the Tathāgata.
O Lord of Heaven, you should know that the great Bodhisattvas who practice the profound Prajñāpāramitā reflect:
“As the Buddha has taught, great Bodhisattvas, for the sake of sentient beings, carry the firm and unwavering burden without retreating, fear, or weariness. They gradually cultivate generosity, pure morality, patience, diligence, meditation, wisdom, skillful means, great vows, powers, and wisdom pāramitās, accomplishing the unobstructed and unhindered Buddha-dharmas. They possess infinite incomparable qualities that are unique to Buddhas, speak with decisive words, have a courageous nature, and accomplish the great work of the Tathāgata.”
These great Bodhisattvas have no doubt or uncertainty regarding that work; they wholeheartedly trust and accept it.
O Lord of Heaven, you should know that the great Bodhisattvas who practice the profound Prajñāpāramitā contemplate:
“As the Buddha has taught, great Bodhisattvas who practice the profound Prajñāpāramitā ultimately sit upon the wondrous Bodhi throne and can attain the pure and unobstructed divine eye, divine ear, knowledge of others’ minds, recollection of former lives, recollection following thoughts, destruction of outflows, and unobstructed wisdom-knowledge. In a single thought, with equal wisdom, they penetrate the three times and observe all worlds exactly as they truly are:
‘Such sentient beings possess evil conduct of body, evil conduct of speech, and evil conduct of mind; they slander sages and noble ones, create wrong actions due to wrong views, and when their bodies perish and lives end, they will fall into evil destinies. Other sentient beings possess wondrous conduct of body, speech, and mind; they praise sages and noble ones, create right actions due to right views, and when their bodies perish and lives end, they will be born in fortunate destinies.’”
Having observed the realms of sentient beings exactly as they are, they think:
“In the past, I made the vow to practice the Bodhisattva path, to awaken myself and awaken others. This vow must be fulfilled.”
These Bodhisattvas have no doubt or uncertainty regarding this matter; they accept it with true faith.
O Lord of Heaven, you should know that the place where great Bodhisattvas become Buddhas is called the Place of Awakening, because they can awaken themselves, and thus are called Perfectly Awakened Ones; because they can awaken sentient beings, they are called Perfectly and Universally Awakened Ones.
O Lord of Heaven, you should know that these Bodhisattvas who practice the profound Prajñāpāramitā know that the Tathāgata appears in the world to bring benefit and happiness to all sentient beings.
O Lord of Heaven, you should know that great Bodhisattvas who practice the profound Prajñāpāramitā, when they hear the teaching of the One Vehicle, can wholeheartedly understand and accept it. Why? Because what the Buddhas teach is true and not false. The other vehicles all arise from the Buddha Vehicle. Just as Jambudvīpa has cities, towns, and villages, yet they all belong to this continent, likewise the other vehicles, although they have different names and characteristics, all belong to the Buddha Vehicle.
These Bodhisattvas further think:
“The World-Honored Buddhas, through skillful means, teach various Dharma methods, and all are true and not false. Why? Because the Buddhas teach the Dharma according to the capacities and dispositions of sentient beings. Although they speak of three vehicles, in reality there is only one path.”
These Bodhisattvas further think:
“The World-Honored Buddhas, whenever they teach the Dharma through sound, produce voices that are profound, wondrous, true, and not false. Why? Because even Śakra, Brahmā, and others who possess only a small amount of merit can produce profound voices; how much more so the Tathāgata, who has accumulated merits throughout countless hundreds of millions of kalpas—how could His voice not be profound?”
These Bodhisattvas further think:
“The Tathāgata’s teachings do not contradict the capacities of sentient beings. Those of superior, intermediate, and lesser faculties all attain accomplishment. Each type of sentient being thinks that the Buddha spoke the Dharma specifically for them, yet the Buddha from the beginning has neither spoken nor taught.”
The Bodhisattvas have no doubt or uncertainty regarding this matter and wholeheartedly have faith and understanding.
O Celestial King, you should know that the great Bodhisattvas who practice the profound Prajñāpāramitā, having attained subtle and wondrous thought, further reflect: In the world there is always the raging fire that burns. This means that greed, hatred, and delusion are like dark, smoky fires. How can one cause all sentient beings to be liberated from this world? If one can thoroughly understand that all phenomena are equal and have no mind of attachment or defilement, only then can it be called liberation. Knowing things exactly as they truly are, like illusions, like dreams, and so on, they skillfully contemplate causes and conditions without making distinctions.
O Celestial King, you should know that the great Bodhisattvas who practice the profound Prajñāpāramitā have the following thought: All phenomena have no origin, yet there are karmic causes and results. Whatever the Buddhas and Bodhisattvas teach, I should understand their intent; having understood the intent, I should contemplate the meaning; having contemplated the meaning, I will then see the truth; having seen the truth, I will then liberate sentient beings.
O Celestial King, you should know that the great Bodhisattvas who practice the profound Prajñāpāramitā employ skillful means to teach the Dharma to beings. This means they teach that phenomena have no self, no sentient being, no stream of life, no arising, no nurturing, no growth, no agent of transmigration, no mind-born being, no childlike one, no ability to act, no ability to receive karmic retribution, no knower, and no seer. Such phenomena are empty, without possession, not of an independent self-nature; because of false conceptual discrimination and the combination of causes and conditions, they do not arise, yet appear as though they arise.
O Celestial King, you should know that if one says that phenomena have no self, no sentient being, and so forth up to no seer, this is speaking in accordance with principle. If one says that phenomena are empty, without possession, and so forth up to appearing as though they arise, this is also speaking in accordance with principle.
O Celestial King, you should know that because the Dharma teacher speaks in accordance with the characteristics of Dharma, this is called speaking according to principle. If what is spoken does not contradict the characteristics of Dharma, accords with Dharma, can enter into equality, and reveals meaning and principle, it is called skillful speech.
O Celestial King, you should know that the great Bodhisattvas who practice the profound Prajñāpāramitā attain unobstructed eloquence. This means eloquence without attachment, eloquence without exhaustion, continuous eloquence, uninterrupted eloquence, fearless eloquence, unfrightened eloquence, unmixed eloquence, boundless eloquence, and eloquence that is cherished by all gods and humans.
O Celestial King, you should know that the great Bodhisattvas who practice the profound Prajñāpāramitā attain pure eloquence. This means eloquence that does not shout, eloquence that is not confused, eloquence that is not fearful, eloquence that is not arrogant, eloquence complete in meaning, eloquence complete in flavor, eloquence that flows smoothly, and eloquence that accords with the proper time and occasion.
O Celestial King, you should know that this great Bodhisattva who practices the profound Prajñāpāramitā, being free from fear before the majesty and power of great assemblies, therefore has eloquence that does not shout. With firm and clear wisdom, without fear, therefore has eloquence that is not confused. Among assemblies, the Bodhisattva is like the lion king, fearless, therefore has eloquence that is not fearful. Being free from afflictions, therefore has eloquence without arrogance. Not speaking meaningless words, but speaking in harmony with the characteristics of Dharma, therefore has eloquence complete in meaning. Understanding scriptures and treatises, and knowing clearly the written words, therefore has eloquence complete in flavor. Through many kalpas of accumulation and cultivation of speech, therefore has eloquence that flows smoothly. Teaching the Dharma in this way completely accords with the three periods, namely heat, rain, and cold, teaching without disorder; it also accords with the three divisions, namely beginning, middle, and end, speaking without mixture. Therefore, it is said that the eloquence accords with the proper time and occasion.
O Celestial King, you should know that this great Bodhisattva who practices the profound Prajñāpāramitā has attained eloquence that causes all people to rejoice. This means that according to the needs of teaching and transforming beings, he mostly uses loving speech. Before speaking, he smiles with joy and never displays a sorrowful expression. His words have meaning and always accord with truth. Whatever words he speaks, he never belittles others. His words are decisive and he speaks of joyful matters. Using gentle and soft words, he causes everyone to rejoice. His appearance is calm and harmonious, making others easy to approach; he speaks according to meaning, causing listeners to awaken in understanding. For the sake of benefit, he speaks according to the characteristics of Dharma, speaks equally, with a mind free from partiality and factions. He abandons false speech and speaks with certainty; according to the faculties of beings, he speaks of joyful matters. Through these causes and conditions, he causes everyone to rejoice.
O Celestial King, you should know that these great Bodhisattvas who practice the profound Prajñāpāramitā accomplish great majestic virtue. Why? Because those who are not vessels of the Dharma cannot hear it.
At that time, Jue-sheng (Celestial King) said to the Buddha:
“World-Honored One, these Bodhisattvas have an equal mind. Why do they not teach those who are not vessels of the Dharma?”
The Buddha told the Celestial King:
“The profound Prajñāpāramitā is by nature equal. It does not see this as a vessel of the Dharma, nor does it see that as not a vessel of the Dharma; it does not see a speaker, nor does it see an object of speech. Because sentient beings are deluded, they see vessels of the Dharma and non-vessels of the Dharma; they see teaching and non-teaching. Why? Because the profound Prajñāpāramitā is unborn, undying, and has no marks of discrimination. Just as space pervades all things, so too are sentient beings: unborn and undying. Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Tathāgatas are likewise so. Phenomena have no names; names are provisionally established: as sentient beings, as Prajñā, as one who can teach, as that which is taught, as one who hears, and as the Dharma that is heard. In the ultimate truth, all share a single characteristic, called the mark of emptiness, completely without difference. These Bodhisattvas who practice the profound Prajñāpāramitā possess deep and abundant majestic virtue. Although they constantly wish to teach, those who are not vessels of the Dharma cannot hear.”
O Celestial King, you should know that the profound Prajñāpāramitā is not taught to sentient beings who are not vessels of the Dharma; it is not taught to those with wrong views of external paths; it is not taught to those who are lazy, arrogant, and lacking faith; it is not taught to those who seek Dharma through buying and selling or exchange; it is not taught to those who crave fame and profit; it is not taught to those who are jealous and miserly; it is not taught to those who are blind, deaf, or mute. Why? Because these Bodhisattvas who practice the profound Prajñāpāramitā have no stinginess or attachment, do not conceal the profound Dharma, and out of compassion and pity for sentient beings do not abandon them. Yet because sentient beings in previous lives have planted roots of goodness, they are able to see the Tathāgata and hear the true Dharma. The Tathāgata, regarding Dharma, originally has no thought of teaching, nor does he form an intention for this person or that person. Those with extremely heavy karmic obstructions, although close to the Tathāgata, neither see nor hear him; Bodhisattvas are likewise.
At that time, Celestial King said to the Buddha:
“World-Honored One, which sentient beings are able to hear the Dharma taught by Buddhas and Bodhisattvas?”
The Buddha told the Celestial King:
“If they possess correct faith and mature faculties, then they can become vessels of the Dharma. They have planted roots of goodness before past Buddhas; their minds are not flattering or crooked; their conduct and demeanor are proper; they do not seek fame or profit; they draw near good friends; their faculties are sharp and intelligent; hearing words, they understand meaning; for the sake of Dharma they are diligent; they do not go against the intent of the noble ones. Such sentient beings can hear the Dharma taught by Buddhas and Bodhisattvas.
O Celestial King, you should know that great Bodhisattvas constantly serve as Dharma teachers skilled in teaching the Dharma.
What is skillful Dharma teaching? It means that for the benefit of sentient beings, if they teach the Buddha Dharma, they always teach that the Buddha Dharma ultimately cannot be grasped. If they teach all the Pāramitās, they always teach that the Pāramitās ultimately cannot be grasped. If they teach Bodhi, they teach that Bodhi ultimately cannot be grasped. If they teach the elimination of afflictions, they teach that afflictions ultimately cannot be grasped. If they teach Nirvāṇa, they always teach that Nirvāṇa ultimately cannot be grasped. If they teach the four stages and four fruits of Śrāvakas, they teach that the four stages and four fruits of Śrāvakas ultimately cannot be grasped. If they teach Pratyekabuddhas, whether path or fruit, they always teach that Pratyekabuddhas, whether path or fruit, ultimately cannot be grasped. If they teach the elimination of the view of self, they always teach that the view of self ultimately cannot be grasped. If they teach that there is karma and karmic results, they always teach that karma and karmic results ultimately cannot be grasped.
Why? Because all names that are attained are not real phenomena; phenomena are not names. They are realms beyond speech, inconceivable and beyond thought and calculation. Names are not phenomena, and phenomena are not names; they are spoken only because of worldly, false, and provisional designations. Non-phenomena are called by names; names are empty; emptiness has no possession; that which has no possession is not the true ultimate meaning. That which is not the ultimate meaning is merely the deceptive Dharma of the foolish.
O Celestial King, you should know that this is called the Bodhisattva’s skillful Dharma teaching. The great Bodhisattvas who practice the profound Prajñāpāramitā, through the power of skillful means, attain unobstructed eloquence. According to the faculties of beings, they teach the profound Prajñāpāramitā in this way, causing sentient beings to enter into true understanding.
Chapter 4: THE DHARMA REALM (1)
At that time, Celestial King rose from his seat, uncovered his left shoulder, knelt with his right knee touching the ground, joined his palms respectfully, and said to the Buddha:
Venerable World-Honored One, how do the great Bodhisattvas cultivate and learn the profound Prajñāpāramitā and completely understand the Dharma realm?
At that time, the Buddha said to the Heaven King Celestial King:
Good! Good! Listen carefully! Listen carefully! Pay close attention! I will explain and teach you in detail.
The Heaven King Celestial King said:
I respectfully request the World-Honored One to teach us; we wish to receive the Buddha’s instruction.
The Buddha said to Celestial King:
Heaven King, you should know that the great Bodhisattvas who study the profound Prajñāpāramitā possess wondrous wisdom; therefore, they draw near to virtuous friends, arouse diligent effort and vigor, abandon all obstacles and afflictions, purify their minds, respectfully honor and esteem, wish to cultivate the practice of emptiness, stay far away from all views, cultivate the true path, and penetrate the Dharma realm.
Heaven King, you should know that these Bodhisattvas possess wondrous wisdom and therefore draw near to virtuous friends, rejoicing in serving them with reverence and contemplating them as they would the Buddha. Because they draw near to them, they abandon all laziness, eliminate all evil and unwholesome dharmas, and increase wholesome roots. Having eliminated afflictions and abandoned obstructive dharmas, their bodily, verbal, and mental karma all becomes pure; because of purity, they immediately give rise to respect; because of respectful minds, they cultivate the practice of emptiness; because of cultivating emptiness, they abandon all views; because they abandon all views, they practice the right path; because they practice the right path, they are able to see the Dharma realm.
At that time, Celestial King said to the Buddha:
Venerable World-Honored One, what is called the Dharma realm?
The Buddha said to the Heaven King Celestial King:
Heaven King, you should know that the Dharma realm is precisely the nature of non-delusion and emptiness.
The World-Honored One, what is the nature of non-delusion and emptiness?
Heaven King, it is precisely the nature that does not change.
The World-Honored One, what is the nature that does not change?
Heaven King, it is precisely the suchness of all dharmas.
The World-Honored One, what is the suchness of all dharmas?
Heaven King, you should know that profound and wondrous suchness can only be known through wisdom; it cannot be expressed through words. Why? Because the suchness of all dharmas transcends written language and is apart from the realm of speech; all expressions are incapable of fully expressing it. It is free from all conceptual elaborations, cuts off all discriminations, has neither this nor that; it is apart from characteristics and non-characteristics, far removed from speculation, beyond the realm of thought and investigation, without thought and without characteristics, beyond the two realms, far removed from ordinary beings and beyond ordinary beings, beyond the realm of Māra, free from all obstacles and afflictions; it cannot be fully penetrated by consciousness, abiding in no place of abiding, being the tranquil realm of noble wisdom and the realm of subsequent attainment wisdom. There is no self and no possession belonging to self; it cannot be obtained through seeking. It neither grasps nor rejects, neither defiles nor clings, pure and free from contamination, supreme and foremost, with an unchanging nature. Whether a Buddha appears in the world or does not appear in the world, its nature and characteristics always remain abiding.
Heaven King, you should know that this is the Dharma realm. The great Bodhisattvas who practice the profound Prajñāpāramitā cultivate and realize the Dharma realm, perform hundreds of thousands of difficult practices that are hard to undertake, and enable all sentient beings to fully understand it.
Heaven King, this is called the true characteristic of Prajñāpāramitā, the suchness of Nirvāṇa, the characteristic of non-discrimination, and that which has no realm that can be conceived or discussed. It is also called true emptiness and the wisdom of Omniscience, the wisdom of all characteristics, and the non-dual Dharma realm.
At that time, Celestial King said to the Buddha:
Venerable World-Honored One, how can one realize such a Dharma realm?
The Buddha said to Celestial King:
Heaven King, you should know that the supramundane Prajñāpāramitā and the non-discriminating subsequent attainment wisdom can realize and attain it.
The World-Honored One, what difference is there between realization and attainment?
Heaven King, you should know that supramundane Prajñāpāramitā has the ability to see according to reality, and therefore is called realization; subsequent wisdom penetrates and comprehends, and therefore is called attainment.
At that time, Celestial King said to the Buddha:
As the Buddha has taught, the wisdom arising from hearing, contemplation, and cultivation cannot penetrate the true characteristic of Prajñāpāramitā. Yet now it is said that the supramundane Prajñāpāramitā and non-discriminating subsequent attainment wisdom are capable of realization and attainment. How can this be?
The Buddha taught:
That is not so. Why? Because the profound and wondrous true characteristic of Prajñāpāramitā is beyond the shallow and coarse wisdom of hearing. Because it is the ultimate meaning, contemplative wisdom cannot measure it. Because it is a supramundane dharma, cultivated wisdom cannot practice it.
Heaven King, you should know that the profound and wondrous true characteristic of Prajñāpāramitā is something that ordinary beings and the Two Vehicles cannot see. Why? Because they are like those born blind, unable to see forms; like a child only seven days old, unable to see the sun. If even seeing it is impossible, how much less could they realize it?
Heaven King, it is like during the blazing heat of summer, when someone is traveling toward the west in a wilderness. Another person comes from the west and asks the person ahead:
“I am now suffering from heat and thirst. Do you know where there is clear water and shade from trees that can provide relief?”
The other person replies:
“From here, go east. There will be two roads: one on the left and one on the right. You should take the road on the right. Gradually continue forward, and you will reach a pond with clear water and cool, shady trees.”
Heaven King, what do you think? If the thirsty and overheated person merely hears the names of the spring and the cool trees, and thinks about going there, can he immediately eliminate his heat and thirst and obtain coolness?
The World-Honored One, no, he cannot. Only after that person arrives there, enters the pond to bathe, drinks the water, and rests beneath the trees can he be free from heat and thirst and obtain coolness.
The Buddha said:
Heaven King, it is so, it is so! The wisdom of hearing, the wisdom of contemplation, and the wisdom of cultivation cannot penetrate the true characteristic of Prajñāpāramitā.
Heaven King, you should know that the wilderness is an analogy for saṃsāra; the person is an analogy for sentient beings; heat is an analogy for afflictions; thirst is an analogy for craving and attachment. The person coming from the east is an analogy for the Bodhisattvas; the road on the left is an analogy for the non-right path; the road on the right is an analogy for the path of the wisdom of Omniscience. The assemblies of Bodhisattvas who practice the profound Prajñāpāramitā clearly know the direct path leading through saṃsāra. The spring is an analogy for Prajñāpāramitā; the tree is an analogy for great compassion. The great Bodhisattvas practice these two dharmas and therefore stay away from the paths of ordinary beings and the Two Vehicles.
Heaven King, you should know that although the profound Prajñāpāramitā has no form or characteristics, when it is skillfully explained, it can enable sentient beings to realize and attain it.
Heaven King, you should know that the great Bodhisattvas who practice the profound Prajñāpāramitā can know, according to reality, that the powers, fearlessnesses, and unique Buddha dharmas are empty. They can also know, according to reality, that the aggregates of morality, concentration, wisdom, liberation, and liberated knowledge and vision are empty. They can also know, according to reality, inner emptiness, outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate-meaning emptiness, and so forth. Although they know that all dharmas are empty, they also know that the characteristic of emptiness cannot be grasped, do not hold onto the characteristic of emptiness, do not give rise to the view of emptiness, do not cling to the characteristic of emptiness, and do not rely upon emptiness. Thus, because Bodhisattvas do not cling, they do not fall into emptiness.
Heaven King, you should know that the great Bodhisattvas who practice the profound Prajñāpāramitā therefore abandon all characteristics, meaning that they completely do not perceive any inner or outer characteristics; they are free from the characteristic of conceptual elaboration, free from the characteristic of discrimination, free from the characteristic of seeking, free from the characteristic of attachment, free from the characteristic of objects of experience, free from the characteristic of dependent engagement, and free from the characteristics of knower and known.
At that time, Celestial King said to the Buddha:
If the assemblies of Great Bodhisattvas practicing the profound Prajñā-pāramitā can contemplate all dharmas as being without characteristics in this way, then how should they contemplate the Buddha, the Bhagavān?
The Buddha taught:
O Celestial King, the realm of all Buddhas is inconceivable. Why? Because it is apart from all realms of cognition. All sentient beings who speculate about the Buddha’s realm cause their minds to become confused and deranged, unable to know this or that. Why? Because its nature is identical with empty space, it cannot be measured by thought, cannot be grasped through seeking, and is free from the realm of conceptual investigation. Even the assemblies of Bodhisattvas practicing the profound Prajñā-pāramitā do not see any realm of ordinary beings that can be conceived by thought, much less the Buddha’s realm. They also do not rely upon any and all wondrous vows. Although they practice the dharmas of Giving, Pure Conduct, Patience, Diligence, Meditative Absorption, and Prajñā-pāramitā, they completely do not cling to the corresponding fruits. They also do not rely upon or become attached to any merits or virtues, up to and including Nirvāṇa. Why? Because their own nature is far removed, because they are free from self and what belongs to self, without two and without difference.
When the Buddha expounded such a profound Dharma gate of Prajñā-pāramitā, this three-thousand-great-thousand world system was shaken in six ways. Mount Sumeru, Mount Mucilinda, Great Mount Mucilinda, Vajra-cakravāḍa Mountain, Great Vajra-cakravāḍa Mountain, Fragrant Mountain, Jewel Mountain, Black Mountain, Great Black Mountain, and all others were shaken.
Countless hundreds of thousands of assemblies of Bodhisattvas all removed their upper garments and spread them out as seats for the Buddha. These seats were as high and broad as Mount Sumeru. Countless hundreds of thousands of Celestial Kings, Śakra, Brahmā gods, World-Protecting gods, and others respectfully joined their palms and scattered offerings of various beautiful flowers, namely: Wonderful Sound Flowers, Great Wonderful Sound Flowers, Auspicious Flowers, Great Auspicious Flowers, blue, yellow, red, white, pink, and purple lotuses.
At that time, Vulture Peak Mountain, forty yojanas high and broad, was filled with flowers, reaching up to the knees of the Tathāgata. Countless celestial sons in the midst of space played heavenly music and proclaimed:
“Once again we see a Buddha appear in the world. Once again we hear the turning of the Dharma wheel. Excellent! All sentient beings of Jambudvīpa diligently cultivate merits and plant many roots of goodness, and therefore are able to hear such profound Prajñā-pāramitā. How much more so in the future, when there are people who are able to have faith in it. Know that all such sentient beings will reach the realm of the Buddhas, the Tathāgatas.”
Again, countless hundreds of thousands of Nāga kings, using their spiritual powers, spread great clouds throughout the sky and poured fragrant rain that sprinkled and permeated Vulture Peak Mountain and the entire three-thousand-great-thousand world system. Those who heard the Dharma only knew that they were perfumed by the fragrance; they did not perceive themselves as being wet. Countless Nāga maidens all joined their palms before the Buddha and praised him.
Again, countless spirits of Gandharvas used wondrous music to make offerings to the Buddha. The assemblies of Yakṣas scattered various beautiful flowers as offerings. Asuras and others respectfully made offerings.
Countless Tathāgatas, Worthy of Offerings, Perfectly Enlightened Ones, in infinite and boundless Buddha lands throughout the ten directions, all emitted bright rays of light from the tuft of white hair between their eyebrows. These rays illuminated the dark places within this three-thousand-great-thousand world system, and all of Vulture Peak Mountain was illuminated by this radiant brilliance.
Having done this, they all returned to their own worlds, circumambulated three times to the right, and entered into the crowns of the Buddhas. Countless hundreds of thousands of Brahmins, Kṣatriyas, Elders, and householders all brought various incense paste, powdered incense, banners, flags, canopies, and flowers to make offerings to the Buddha.
At that time, within the assembly there were seventy-two billion Great Bodhisattvas who attained the patience of the non-arising of dharmas. Countless hundreds of thousands of sentient beings were freed from dust and defilement and gave rise to the pure Dharma eye. Countless hundreds of thousands of sentient beings all aroused the aspiration to seek the unsurpassed Enlightenment.
At that time, Supreme Victory addressed the Buddha:
“World-Honored One, the profound Prajñā-pāramitā has transcended speech, is free from all written characters. How can Great Bodhisattvas practice the profound Prajñā-pāramitā and teach such a Dharma to sentient beings?”
The Buddha told Supreme Victory:
“Celestial King, you should know that Great Bodhisattvas practice the profound Prajñā-pāramitā and teach such Dharma to sentient beings. This is the cultivation of the Buddha’s teachings, yet regarding all Buddha-dharmas they completely cannot grasp anything.
Because they mature the pāramitās, yet regarding the pāramitās they completely cannot grasp anything.
Because they purify Bodhi, yet regarding the Buddha’s Bodhi they ultimately cannot grasp anything.
Because they enter the cessation of Nirvāṇa, yet regarding the cessation of Nirvāṇa they completely cannot grasp anything.
Because of the four fruits of the Śrāvaka path, yet regarding the four fruits of the Śrāvaka path they completely cannot grasp anything.
Because of Pratyekabuddha Bodhi, yet regarding Pratyekabuddha Bodhi they completely cannot grasp anything.
Because they eliminate self and attachment, grasping, and clinging, yet regarding that self and those attachments they completely cannot grasp anything.
This Great Bodhisattva, while practicing the profound Prajñā-pāramitā, does not discriminate the characteristics of all dharmas. The one who discriminates and that which is discriminated cannot be attained. Following Prajñā-pāramitā, they do not oppose birth and death. Although they abide in birth and death, they do not oppose Prajñā-pāramitā or the accordance with the characteristics of dharmas.”
At that time, Supreme Victory addressed the Buddha:
“World-Honored One, how do Great Bodhisattvas accord with profound Dharma characteristics without opposing conventional truth?”
The Buddha taught:
“Celestial King, Bodhisattvas who accord with the profound Prajñā-pāramitā do not depart from form, feeling, perception, formations, and consciousness; they do not depart from the Desire Realm, Form Realm, or Formless Realm. They do not depart from dharmas, yet they also do not cling to them. They accord with Prajñā-pāramitā and do not depart from the path. Why? Because they possess the great power of skillful means.”
At that time, Supreme Victory addressed the Buddha:
“World-Honored One, what is called the Bodhisattva’s skillful means?”
The Buddha taught:
“Celestial King, it is the four immeasurables. Great Bodhisattvas possess great loving-kindness, great compassion, great joy, and great equanimity. Therefore, they are always able to benefit and bring happiness through the teaching and transformation of sentient beings. This is the Bodhisattva’s skillful means.”
“World-Honored One, why are these four called great?”
“Celestial King, you should know that Great Bodhisattvas practicing the profound Prajñā-pāramitā possess loving-kindness that has no boundaries, loving-kindness without discrimination, loving-kindness of the nature of dharmas, loving-kindness that does not cease, loving-kindness without harm, loving-kindness that brings great benefit, loving-kindness and compassion with an equal nature, loving-kindness and compassion that universally bring benefit and joy, and loving-kindness and compassion that transcend the world. Such kinds are called Great Loving-kindness.
Celestial King, you should know that Great Bodhisattvas practicing the profound Prajñā-pāramitā see sentient beings undergoing various kinds of suffering, without a place to turn to or rely upon. Wishing to rescue them, they arouse the mind of Bodhi and diligently seek the true Dharma. After attaining it themselves, they explain it to sentient beings:
Those who are greedy are taught to practice giving.
Those who lack morality or break precepts are taught to uphold precepts.
Those with harsh dispositions are taught to practice patience.
Those who are lazy and negligent are taught to practice diligence.
Those whose minds are scattered are taught to practice meditative absorption.
Those who are ignorant are taught to cultivate wondrous wisdom.
In order to liberate sentient beings, although they encounter various difficult and extremely arduous tasks, they completely do not abandon the mind of Great Bodhi. Such deeds are called Great Compassion.
Celestial King, you should know that Great Bodhisattvas practicing the profound Prajñā-pāramitā think:
‘The three realms are fiercely burning like fire; I have already escaped from them, therefore I give rise to joy.
The bonds of birth and death have bound beings for a long time; I have already cut them off forever, therefore I give rise to joy.
In the ocean of birth and death, filled with deluded thoughts, grasping, and attachment to characteristics, I have completely escaped, therefore I give rise to joy.
The banner of arrogance erected since beginningless time, I have broken it down, therefore I give rise to joy.
Using Vajra wisdom, I have shattered the mountains of afflictions and caused them all to disappear, therefore I give rise to joy.
I have brought peace and stability to myself, and I also bring peace and stability to others.
The ignorant and deluded, those bound by greed, anger, arrogance, and afflictions, who have long slept in the world, have now awakened; therefore I give rise to joy.
I have now escaped all evil destinies, and I am also able to rescue sentient beings in evil destinies, enabling them to escape; therefore I give rise to joy.
Sentient beings have long remained confused in birth and death and do not know the path of liberation. Now I rescue them and show them the right path, causing them all to attain the ultimate wisdom of All-Knowing and peace and happiness; therefore I give rise to joy.’
Such deeds are called Great Joy.
Celestial King, you should know that Great Bodhisattvas practicing the profound Prajñā-pāramitā, regarding all forms seen by the eyes, sounds heard by the ears, smells perceived by the nose, tastes experienced by the tongue, sensations touched by the body, and dharmas understood by the mind, neither cling nor depart, but give rise to the mind of equanimity. Such deeds are called Great Equanimity.
Celestial King, you should know that Great Bodhisattvas practicing the profound Prajñā-pāramitā accomplish these four great immeasurables; therefore they are called skillful means.”