THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 569
Chapter 6: THE NATURE OF DHARMA
At that time, Celestial King rose from his seat, bared his right shoulder, knelt with his right knee on the ground, joined his palms respectfully before the Buddha, and said:
“World-Honored One, it is truly rare and extraordinary that the World-Honored One has skillfully explained the great spiritual might and wondrous merits of all Buddhas. Through what do the Tathāgatas attain such great spiritual might and wondrous merits? I wish the World-Honored One would distinguish and explain this.”
The Buddha told Celestial King:
“Celestial King, you should know that the sphere of conduct of the Tathāgata and the fruits attained are truly profound, wondrous, and inconceivable.”
Celestial King said to the Buddha:
“What Dharma does the Buddha practice that it is called profound, wondrous, and inconceivable?”
The Buddha said:
“The cause and result, and the Dharma-nature of the Tathāgata, are profound, wondrous, and inconceivable. The spiritual might, merits, and teachings spoken by the Tathāgata that bring benefit and happiness to all beings are likewise so.”
Celestial King again said:
“World-Honored One, why is it said that Dharma-nature is profound, wondrous, and inconceivable?”
The Buddha said:
“Celestial King, the Dharma-nature of the Tathāgata exists within the aggregates, sense bases, and elements of sentient beings. From beginningless time until now, it has continued without being stained by afflictions; its original nature is pure. All mind, intention, and consciousness cannot give rise to conditions for it; all other conceptual thoughts and investigations cannot discriminate it; contemplation and wrong thoughts cannot reach it. It is far removed from wrong thoughts, and ignorance does not arise. Therefore, because there is no twelvefold dependent origination, it is said to be without characteristics. It is not a fabricated dharma, not born, not destroyed, inexhaustible, boundless, and self-conceived as permanently abiding.
“Celestial King, you should know that great Bodhisattvas practicing profound Prajñāpāramitā understand such pure Dharma-nature, therefore they do not become stained or attached, are far removed from defilements, and transcend afflictions to attain liberation. This nature is the root of the Buddha-Dharma. From it arise merits and wisdom; its original nature is bright and pure, beyond conception.
“Celestial King, I shall speak an analogy. Listen carefully and remember well.”
The Celestial King said to the Buddha:
“World-Honored One, please teach us.”
The Buddha told Celestial King:
“Celestial King, you should know that it is like an invaluable jewel, a brilliant, pure, and lovely ornament. Its substance is extremely transparent and without impurity, even if it has fallen into muddy earth for a long time. The person who finds it rejoices, preserves it, and carefully stores it so it will not be lost. Likewise, although Dharma-nature exists within afflictions, it is not stained by them and later becomes manifest.
“Celestial King, all Buddhas know that the original nature of sentient beings is extremely pure, but it is concealed by adventitious afflictions, so they cannot awaken to and enter it. Therefore, Bodhisattvas practicing Prajñāpāramitā should think: ‘I must diligently explain the profound meaning of Prajñāpāramitā to sentient beings in order to eliminate their afflictions and enable them to awaken and enter it. The original nature of all sentient beings is pure; therefore, they should be respected and not treated lightly. They should be properly offered reverence just as one would make offerings to the Great Teacher.’
“Because these Bodhisattvas think in this way, they are able to give rise to great Prajñā and great compassion. Bodhisattvas who practice profound Prajñāpāramitā in this way can enter the stage of non-retrogression.
“These Bodhisattvas practicing profound Prajñāpāramitā think: ‘The power of these afflictions has no owner; their own nature is false and contrary to pure Dharma. Why? Because these afflictions oppose omniscient wisdom and accord with cyclic existence. Pure Dharma-nature is the foundation of all dharmas; its own nature is originally empty. False afflictions arise entirely from wrong thoughts.’
“Celestial King, you should know that it is like the four great elements relying upon space in order to be established, while space itself has no place upon which to rely. Afflictions are likewise so. The four great elements rely upon Dharma-nature, while Dharma-nature has no place upon which to rely.
“Bodhisattvas practicing profound Prajñāpāramitā contemplate and understand this truly, therefore they do not oppose it. Because they accord with it, afflictions do not arise. These Bodhisattvas observe afflictions without giving rise to attachment, thinking: ‘If I myself become attached, how could I teach the Dharma to others so they may escape?’
“Therefore, Bodhisattvas eliminate the mind of attachment and teach the Dharma as it truly is in order to open the bonds of sentient beings. Bodhisattvas think: ‘If there were even one affliction within cyclic existence that could benefit sentient beings, I would retain it. But such a thing does not exist; therefore, afflictions must be eradicated.’
“Bodhisattvas further think: ‘In the past, all Buddhas practiced profound Prajñāpāramitā and eliminated all afflictions. Today I too am the same. Why? Because in the past, when Buddhas were Bodhisattvas, they also studied in this way in order to realize Bodhi.’
“Through these two causes and conditions, Bodhisattvas skillfully contemplate and understand the nature of all dharmas. Such Dharma-nature is immeasurable and boundless. Because it is covered by afflictions, it follows the current of cyclic existence, sinks into the six destinies, and wanders through the long night of samsara. Because it follows sentient beings, it is called the nature of sentient beings.
“Celestial King, you should know that great Bodhisattvas practicing profound Prajñāpāramitā develop a mind of weariness toward the five objects of desire, eliminate all discriminating thoughts, and cultivate the unsurpassed path. At that time, this nature is called ‘far removed’; because it transcends all suffering, it is called ‘peaceful cessation’; it is the ultimate Dharma sought by the world. The wondrous, permanently abiding wisdom of all modes attains freedom through this Dharma-nature and receives the throne of the Dharma King.
“Celestial King, you should know that great Bodhisattvas practicing profound Prajñāpāramitā observe the Dharma-nature in its former, middle, and later stages as equal, originally peaceful, and unobstructed by all dharmas, like space that is not obstructed by form.
“These Bodhisattvas practicing profound Prajñāpāramitā truly understand the Buddha’s teachings, practice all wondrous virtues according to Dharma, and know that the merits of Dharma-nature cannot be completely expressed. Its characteristic has no duality, its realm is equality, and all conceptual examination and thought activity do not operate.
“Bodhisattvas practicing profound Prajñāpāramitā in this way can eliminate two characteristics: the characteristic of self and the characteristic of dharmas. All ordinary beings are bound by attachment and do not understand, see, or realize Dharma-nature. Bodhisattvas practicing profound Prajñāpāramitā can penetrate such Dharma-nature. Among sentient beings there is neither two nor difference. Why? Because the thusness of all dharmas has no characteristic of distinction.
“Celestial King, you should know that great Bodhisattvas practicing profound Prajñāpāramitā rely on this Dharma-nature to cultivate roots of virtue, enter and leave the three realms to benefit sentient beings, although they manifest impermanence, it is not ultimately real. Why? Because Bodhisattvas practicing profound Prajñāpāramitā truly contemplate and understand the true Dharma-nature, possess the skillful means of great compassion, and do not abandon sentient beings due to the power of their vows.
“Śrāvakas, Pratyekabuddhas, and ordinary beings, because they lack such great compassion and vow power, do not see the perfectly pure Dharma-nature and cannot truly benefit sentient beings.
“Celestial King, you should know that great Bodhisattvas practicing profound Prajñāpāramitā can contemplate such truly pure Dharma-nature. All noble beings enter it as it truly is. There is no practitioner and no Dharma to cultivate, no one who practices and no Dharma to practice, no mind and mental factors, no karma, no karmic result, no suffering, and no happiness.
“One who contemplates in this way is called one who attains the equality of Dharma, far removed without difference, broadly accordant, without self and what belongs to self, neither high nor low, truly inexhaustible, bright, pure, and permanently abiding.
“Why? Because all noble Dharmas are matured through this. Through this nature, noble beings manifest. The immeasurable merits and uncommon Dharmas of all Buddhas and Tathāgatas all arise from this nature. The morality, concentration, and wisdom of all noble beings arise from this nature. The profound Prajñāpāramitā of Bodhisattvas and Buddhas arises from this nature.
“This nature is peaceful, surpassing all names and characteristics. This nature is true and far removed from delusion. This nature does not change, therefore it is called thusness. It is the realm of supreme wisdom, therefore it is called ultimate meaning. It is neither existent nor nonexistent, neither permanent nor interrupted, neither samsara nor nirvana, neither defiled nor pure, free from one and free from another, without characteristics and without names.
“Celestial King, you should know that these Bodhisattvas think: ‘Dharma-nature is free from characteristics; all dharmas are free from characteristics; there is no two and no difference.’
“Why? Because all dharmas free from characteristics are Dharma-nature free from characteristics. Dharma-nature free from characteristics is sentient beings free from characteristics. Sentient beings free from characteristics are the Dharma realm free from characteristics. The Dharma realm free from characteristics is all dharmas free from characteristics. Such freedom from characteristics cannot be found.
“Thusness of Dharma-nature and thusness of sentient beings are not two and not different. Thusness of sentient beings and thusness of Dharma-nature are not two and not different. Thusness of Dharma-nature and thusness of all dharmas are not two and not different. Thusness of all dharmas and thusness of all Buddhas are not two and not different.
“Thusness of Dharma-nature and thusness of the three times do not contradict each other. Thusness of the past and thusness of the future do not contradict each other. Thusness of the future and thusness of the present do not contradict each other. Thusness of the present and thusness of the past do not contradict each other.
“Thusness of the three times is thusness of aggregates, sense bases, and elements. Thusness of aggregates, sense bases, and elements is thusness of defilement and purity. Thusness of defilement and purity is thusness of samsara and nirvana. Thusness of samsara and nirvana is thusness of all dharmas.
“Celestial King, you should know that thusness is without difference, without change, unborn and undying, with a truly real nature. Because it does not perish, it is called thusness. Seeing and knowing all dharmas as they truly are, all dharmas are unborn. Although dharmas appear to arise, thusness does not move. Although thusness gives rise to all dharmas, thusness itself does not arise.
“This is called the cause of Dharma, pure and unchanging like space, incomparable. No single dharma within the three realms can compare with it. It pervades the bodies of sentient beings and nothing compares with it. Originally and eternally pure, far removed from defilement, it is never contaminated. Its own nature is bright and pure; its own nature neither arises nor begins.
“It exists within mind, intention, and consciousness, yet it is not mind, intention, or consciousness. Its nature is emptiness, signlessness, and wishlessness. Throughout space and throughout all sentient beings, it is equally immeasurable and boundless without distinction.
“It is not form, feeling, perception, formations, or consciousness; it is not separate from form, feeling, perception, formations, or consciousness. It is not earth, water, fire, or wind; it is not separate from earth, water, fire, or wind. It is not birth, nor separate from birth. Although it opposes samsara, it does not accord with nirvana.
“The eye cannot see it, the ear cannot hear it, the nose cannot smell it, the tongue cannot taste it, the body cannot perceive it, and the mind cannot know it. It is not within mind, intention, or consciousness, nor apart from mind, intention, or consciousness.
“Celestial King, this is Dharma-nature.
“Because great Bodhisattvas practicing profound Prajñāpāramitā understand this Dharma-nature, they practice purely and constantly manifest physical bodies in cities, villages, and the continents of Jambudvīpa within the three-thousand-great-thousand world.
“The bodies they manifest are neither form nor characteristics, yet they appear as forms and characteristics. Although they are not within the sphere of activity of the six senses, they continually teach and transform sentient beings without stopping, in order to explain that this body is impermanent, without self, suffering, and impure.
“Knowing that sentient beings possess peaceful natures, they manifest countless bodies and, through skillful expedient means, cause them to receive such teachings.
“Knowing that all bodies have no creator and no experiencer, like wood and stone, they teach pure conduct to sentient beings.
“Great Bodhisattvas practicing profound Prajñāpāramitā who understand Dharma-nature in this way attain mastery. Without moving, they produce wisdom activities. They are free in supernatural powers, manifesting various modes of conduct; abiding freely, they constantly display dignified deportments; freely approaching omniscient wisdom, they penetrate all Dharma-nature.
“Celestial King, you should know that practicing profound Prajñāpāramitā and attaining such mastery is the characteristic of inexhaustibility. Everywhere, without form, they manifest form. Freely observing the minds of sentient beings everywhere, they see mind-nature as it truly is. Freely remembering infinite and countless eons without interruption, freely transforming, abiding in the characteristic of liberation, freely exhausting outflows.
“For the sake of sentient beings, they do not realize the exhaustion of outflows. Freely appearing in the world, this is the realm of noble wisdom, profound freedom beyond comparison with Śrāvakas and Pratyekabuddhas.
“Because this freedom is firm, Māra cannot destroy it. Sitting upon the Bodhi seat, they accomplish the supreme and foremost Dharma. Freely turning the wondrous Dharma wheel, freely disciplining and teaching all sentient beings, freely receiving the position of Dharma mastery—this is attaining freedom in Dharma.
“Celestial King, you should know that great Bodhisattvas practicing profound Prajñāpāramitā truly understand such profound Dharma-nature and attain these freedoms. Through cultivating such freedoms, they attain all meditative absorptions, liberations, concentrations, and attainments without depending upon the three realms.
“Why? Because they are far removed from all false discriminations, bonds of afflictions, and inverted attachments to characteristics.
“If they wish to be born, they are born freely without bondage. If they wish to manifest parinirvana, they manifest cessation according to their place of birth, preserving the Great Vehicle and maturing Buddha-Dharma.
“Throughout the ten directions, seeking Buddha-Dharma, it certainly cannot be found. They know clearly that all dharmas are Buddha-Dharma, neither permanent nor interrupted.
“Why? Because this Dharma cannot be found through seeking. Through true reasoning and searching, it cannot be found. This Dharma cannot be said to exist or not exist; it has no names or characteristics and surpasses this realm.
“If separated from names and characteristics, it is equality. If Dharma is equal, there is no attachment. Because there is no attachment, it is true Dharma. If one clings to truth, it becomes false. Because there is no attachment, there is no falsehood.
“Because the mind is not bound by attachment, it is unobstructed. Unobstructed means without hindrance. Without hindrance means without contention. If Dharma is without contention, it is the same as space and is not dependent upon the three realms.
“In all places, there is no longer dependence. This is the Dharma without form, without characteristics, without appearance. If Dharma is without form, without characteristics, and without appearance, one should know that such Dharma follows that realm yet is separate from knowing and the object known.
“Why? Because within it there is not even the slightest Dharma that can be awakened to or that can awaken. This is the Bodhisattva practicing profound Prajñāpāramitā who penetrates equality.
“Celestial King, you should know that great Bodhisattvas practicing profound Prajñāpāramitā contemplate Dharma and give rise to great Loving-kindness, great Compassion, great Joy, and great Equanimity, yet they do not see self, do not see sentient beings, and even do not see a knower or a seer.
“Although practicing generosity, they have nothing to give. Although maintaining pure precepts, they are free from the characteristics of precepts. Although cultivating patience, their minds are inexhaustible. Although cultivating diligence, they are free from that characteristic. Although cultivating meditation, there is no peacefulness. Although cultivating Prajñā, there is no object.
“Although cultivating mindfulness of the foundations, they do not cling. Although cultivating right efforts, their minds are equal. Although cultivating spiritual powers, they are free from conceptual elaboration. Although cultivating faculties and powers, they do not discriminate the faculties of sentient beings and are free from faults.
“Although cultivating the factors of awakening, they never discriminate. Although cultivating the paths, they make no effort. Although cultivating, they do not attach. Wisdom naturally remembers all dharmas with an equal mind.
“They cultivate wondrous concentrations, yet the mind does not discriminate. They contemplate wondrous wisdom, and the mind does not cease. They cultivate calm abiding, yet the mind has no place of seeing. They cultivate insight, yet the mind has no place of thought.
“They cultivate recollection of Buddha, and the mind penetrates the equality of the Dharma realm. They cultivate recollection of Dharma, yet the mind has no place of abiding. They cultivate recollection of Sangha, yet the original mind is pure. When teaching sentient beings, they do not give rise to discriminating thoughts.
“The mind of the Dharma realm encompasses all dharmas. The mind is like space, adorning Buddha realms. The mind without attainment attains patience with non-arising. The mind without advancing or retreating attains non-retrogression. It is far removed from characteristics of mind and does not see characteristics.
“Within the three realms, with an equal mind, they adorn the Bodhi seat. The mind has no place of awakening yet knows all dharmas clearly. Although turning the Dharma wheel, they do not see hearers or speakers. Although manifesting nirvana, they clearly know that the original nature of samsara is equal.
“Celestial King, you should know that great Bodhisattvas practicing profound Prajñāpāramitā contemplate all dharmas in this way, yet do not see contemplation and do not see any Dharma to contemplate; therefore, they attain mastery of supernatural powers.
“Why? Because their own minds are originally pure, therefore they see all sentient beings as pure.
“Celestial King, it is like space pervading everything. The measure of mind of great Bodhisattvas practicing profound Prajñāpāramitā is likewise so.”
When this Dharma was spoken, within the assembly there were eighty-four thousand gods and humans who all generated the aspiration for unsurpassed awakening; thirty-two thousand Bodhisattvas attained patience with the non-arising of Dharma; eighty-four thousand sentient beings became free from dust and defilement and gave rise to the pure Dharma eye; twelve thousand monks eliminated all outflows.
At that time, the Buddha told Celestial King:
“Celestial King, you should know that great Bodhisattvas practicing profound Prajñāpāramitā attain a mind pure and profound like the great ocean. Their merits and wisdom cannot be measured. They can manifest in the world many precious merits to benefit sentient beings, and until they attain Bodhi they do not become exhausted; the merits of Bodhisattvas do not diminish, just as the great ocean produces many jewels.
“The wisdom of Bodhisattvas is profound and difficult to enter; Śrāvakas and Pratyekabuddhas cannot surpass it. It is like the great ocean that small creatures cannot enter.
“The wisdom of Bodhisattvas is vast and boundless. Why? Because it does not cling, does not abide, has no form, and has no characteristics.
“The wisdom of Bodhisattvas becomes progressively deeper and broader from the beginning onward. First is the mind of Bodhi; later is omniscient wisdom.
“This is the Dharma of Bodhisattvas. It does not coexist with afflictions or evil companions. If worldly wisdom enters the ocean of Bodhisattva wisdom, it becomes only one characteristic and one flavor: that is signlessness.
“Attaining omniscient wisdom is the flavor of non-discrimination. Bodhisattva wisdom contemplates all dharmas without seeing increase or decrease.
“Why? Because it has penetrated profound equal Dharma-nature. The great loving and compassionate power of Bodhisattvas does not contradict their original vows. It is the support of noble beings, because they teach sentient beings throughout countless eons without exhaustion.
“Celestial King, Bodhisattvas practicing profound Prajñāpāramitā attain such profound Dharma-nature.
“Celestial King, Bodhisattvas completely understand conventional truth. Although they speak of forms, forms do not truly exist; searching for form ultimately cannot grasp it. Feeling, perception, formations, and consciousness are likewise.
“Although they speak of the earth element, it does not truly exist; searching for the earth element ultimately cannot grasp it. Water, fire, wind, space, and consciousness elements are likewise.
“Although they speak of the eye sense base, it does not truly exist; searching for the eye sense base ultimately cannot grasp it. Ear, nose, tongue, body, and mind sense bases are likewise.
“Although they speak of the form sense object, it does not truly exist; searching for the form sense object ultimately cannot grasp it. Sound, smell, taste, touch, and Dharma sense objects are likewise.
“Although they speak of self, it does not truly exist; searching for self ultimately cannot grasp it. Sentient beings, up to knower and seer, are likewise.
“Although they speak of the world, it does not truly exist; searching for the world cannot grasp it. Although they speak of worldly dharmas, they do not truly exist; searching for worldly dharmas ultimately cannot grasp them.
“Although they speak of Buddha-Dharma, it does not truly exist; searching for Buddha-Dharma ultimately cannot grasp it. Although they speak of Bodhi, it does not truly exist; searching for Bodhi ultimately cannot grasp it.
“Celestial King, you should know that whatever is expressed through words is called conventional truth; it is not ultimate reality. If there were no conventional truth, one could not speak of ultimate truth.
“Bodhisattvas who understand know that conventional truth does not contradict ultimate truth. Because they understand, they know all dharmas are unborn, undestroyed, not formed, not broken, not this, not that, and far removed from verbal and conceptual elaboration.
“Celestial King, expressions of ultimate truth refer to peace and separation. The Dharma within the realm of supreme wisdom never changes or decays. Whether a Buddha appears in the world or not, its nature and characteristics remain permanently abiding. This is called a Bodhisattva’s understanding of ultimate truth.
At that time, Celestial King said to the Buddha:
“World-Honored One, if all dharmas are unborn, undying, naturally free, and empty, how can a Buddha appear in the world and turn the Dharma wheel? Why do Bodhisattvas see birth in the unborn Dharma?”
The Buddha told Celestial King:
“Celestial King, you should know that because dharmas do not perish, they do not arise. Why? Because their nature does not change. It is only worldly people who see birth and death. Such seeing and knowing are false and not true.
“Those Bodhisattvas who, through skillful means, practice profound Prajñāpāramitā see conditioned dharmas and know that conventional truth is empty and without possession, without solidity, appearing to exist though not existing, like illusions, dreams, echoes, reflections, mirages, heat waves, magical transformations, or cities of gandharvas—moving and unstable, all arising from causes and conditions.
“These Bodhisattvas use wondrous Prajñā to contemplate all dharmas as empty, explaining extensively that they arise from causes and conditions.
“These Bodhisattvas reflect: ‘These dharmas appear to have arising, abiding, and ceasing. Through what causes and conditions do they arise? Through what causes and conditions do they cease?’
“Reflecting in this way, they know truly that from ignorance arise formations; from formations arises consciousness; and so on until from existence comes birth. From birth come aging, death, sorrow, grief, suffering, and distress.
“Therefore, one should cultivate practice to eliminate ignorance. When ignorance is eliminated, the remaining eleven links gradually cease, just as when the body is destroyed, life is destroyed as well.
“Celestial King, you should know that non-Buddhist wrong views seeking liberation only wish to eliminate death and do not know how to eliminate birth.
“If there is no birth, there is no cessation. It is like a person throwing a clod of earth at a lion; the lion chases the person, while the clod of earth stops by itself. Likewise, Bodhisattvas only eliminate birth, and death naturally ceases.
“It is like a dog chasing only the clod of earth and not knowing to chase the person. Likewise, outsiders do not know how to eliminate birth, and therefore cannot escape death.
“Bodhisattvas practicing profound Prajñāpāramitā in this way clearly understand the arising and cessation of dharmas through causes and conditions.
“Celestial King, great Bodhisattvas practicing profound Prajñāpāramitā know that conditioned arising is not truly existent and has no possession, therefore they do not give rise to arrogance.
“If born into a wealthy and noble family, they do not give rise to the two forms of arrogance regarding wealth and honor. If born into a poor and low family, they know their previous karma was impure and that they received inferior results; therefore, they develop weariness and seek ordination, thinking:
‘The body I now possess exists because of accumulated karma. Therefore, I must cultivate pure karma even more in order to become pure, and I must teach others likewise.’
“They seek liberation for themselves and others. They seek their own escape and open the bonds of others.
“Through causes and conditions, diligence arises without laziness. Evil dharmas obstructing the path must be eliminated; wholesome dharmas supporting the path must be increased.
“They cultivate diligence and think: ‘I carry the burden of eliminating all afflictions myself and liberating sentient beings; I should not be lazy.’
“They draw near teachers. Bodhisattvas regard those who understand much or little, those with wisdom or without wisdom, those who uphold precepts or violate them, as they would a Buddha, respecting them as fellow practitioners.
“They reflect: ‘Now I rely upon teachers and learn. My cultivation of wholesome Dharma is not yet complete and must be perfected. Afflictions have not yet been eliminated and must be destroyed. I must preserve wholesome Dharma, abandon evil Dharma, attain omniscient wisdom, become a great field of merit through compassion, and bring peace to the afflictions of the entire world.’
“The Teacher of gods and humans is my teacher and has skillfully attained supreme benefit. All gods and humans honor the Dharma Lord, the Great Teacher.
“These Bodhisattvas reflect: ‘The Buddha taught pure precepts and established them for the sake of maintaining body and life, but they must not be violated.’
“The World-Honored One taught: ‘Following the Buddha’s teachings is making offerings to the Buddha.’ Brahmins, because they use the term Śramaṇa, are regarded as fields of merit.
“Bodhisattvas should practice true Dharma according to principle and measure, thereby manifesting the merits of Śramaṇas and the merits of fields of merit.
“Bodhisattvas teach and transform sentient beings without stopping.
“Great Bodhisattvas practicing profound Prajñāpāramitā in this way constantly accord with the world. Seeing angry people, they should be humble. Seeing arrogant people, they should contemplate non-self. Seeing crooked people, they should contemplate uprightness. Seeing those speaking wildly, they should speak truthfully.
“Seeing those speaking harshly, they should use loving words. Seeing stubborn people, they should manifest gentleness. Seeing angry people, they should give rise to compassionate patience. Seeing those following wrong Dharma, they should give rise to great loving-kindness. Seeing those suffering, they should give rise to great compassion. Seeing those greedy and jealous, they should practice generosity.
“Great Bodhisattvas practicing profound Prajñāpāramitā in this way, by according with worldly wisdom, are born in pure Buddha lands.
“Why? Because their precepts are complete and without deficiency, they are free from mixed impurities, cultivate an equal mind, possess great wholesome roots among sentient beings, are not attached to fame and gain, have pure faith, have no misguided seeking, diligently practice, cultivate without laziness, cultivate meditative absorptions to be free from scatteredness, use wondrous wisdom to learn extensively, possess complete faculties, have keen wisdom, and constantly cultivate great loving-kindness to be free from anger and harm.
“Through these causes and conditions, they are born in pure Buddha lands.”
At that time, Celestial King said to the Buddha:
“World-Honored One, as the Buddha taught, those who cultivate practices such as maintaining precepts are born in pure Buddha lands. In this way, must one cultivate all these practices completely, or is cultivating only one practice sufficient to be born in a pure Buddha land?”
The Buddha told Celestial King:
“Celestial King, you should know that among the practices I have spoken of before, a Bodhisattva who cultivates only one practice possesses all practices. Such a single practice is also sufficient for birth in a pure Buddha land.
“Why? Because within each single practice are contained all practices.
“These Bodhisattvas are born in pure Buddha lands and are not defiled by the womb.
“Why? Because Bodhisattvas have made Buddha images, repaired monastic gardens, smeared fragrant earth before Buddha stupas, burned incense as offerings, scattered beautiful flowers and spread them across the ground, or used fragrant water to wash Buddha images.
“In monastic gardens, they sprinkle water and sweep away dust. With loving minds, they serve parents, teachers, virtuous friends, fellow practitioners, and Śramaṇas.
“With equal minds, they respectfully make offerings and dedicate these roots of virtue to sentient beings, transferring them toward unsurpassed awakening and causing sentient beings to become pure.
“Such Bodhisattvas have become free from desire.
“Why? Because their minds do not cling, are not attached to groups and affiliations, turn away from sense objects, and are far removed from conditions of craving.”
In the midst of sensual objects, the mind is free from attachment and defilement, practicing according to the true precepts taught by the Buddha. Regarding the four kinds of offerings, one has few desires and is content, the body experiences joy, the mind is constantly cautious, always practices tranquility, and stays far away from all such phenomena. A Bodhisattva like this does not become attached to worldly matters and immediately attains pure livelihood, without falsely displaying dignified conduct, and speech is never deceptive.
This means that in front of donors, one does not deceive them by displaying a composed manner of walking, looking straight ahead six cubits, not looking around in the two directions, nor adopting improper livelihood through false dignity. When there are no donors, one becomes lax and undisciplined. Toward donors, one does not act for the sake of offerings and benefits. Those who seek offerings and benefits speak sweetly and gently when donors are present, following their wishes. When donors are absent, they speak harsh words. Seeing others practicing generosity, they truly have greed in their hearts but say, “I do not need it.” When they do not receive possessions, they become afflicted. Their speech appears to express few desires, but their minds greatly seek offerings and benefits. These Bodhisattvas do not have such signs of seeking offerings and benefits.
If they see donors, they do not say: “My three robes are worn out,” or “My necessities are lacking,” or “I need medicine.” Furthermore, they do not say to donors: “Such-and-such donor, please offer us this item.” Some may claim: “I observe precepts, have extensive learning, possess great compassion, and practice diligently.” Although they praise themselves in this way, in reality they do not possess such virtues; they merely incline toward cultivating goodness in order to repay the kindness of donors.
These Bodhisattvas do not speak to laypeople such self-praising and other-denigrating words in order to seek fame and gain. If they see donors making offerings to others, they do not give rise to anger or affliction; they do not flatter or act deceitfully in order to obtain those things; they do not pretend friendliness to harm others and take their possessions; they do not hope to humiliate others through joking in order to obtain wealth.
If donors make offerings to those who are praised, to those who teach the Dharma, to the great assembly, or when the portion has not yet been determined, or when offerings have already been given but not fully distributed, Bodhisattvas never intrude into such situations to receive a share. When they receive material goods, they do not become attached, thinking: “This is mine; this belongs to me.” Instead, they give them again to other Śramaṇas, Brāhmaṇas, teachers, parents, the poor, and those lacking necessities, allowing all to use them equally. When possessions are exhausted, they do not worry. If they have none for several days, their minds do not suffer.
These Bodhisattvas, whether receiving offerings from others or giving to others, maintain purity in both activities. Because they practice purity, their minds do not become weary. Why? Because for the benefit of sentient beings drowning in the ocean of cyclic birth and death, these Bodhisattvas never become tired or discouraged. Even when there are demonic obstacles or suffering that oppresses them, their minds do not collapse. For those who wish to practice the Two Vehicles, they teach the Dharma for their sake without hesitation or fatigue. Bodhisattvas themselves cultivate the factors of Bodhi until the end and never become weary.
The diligence of these Bodhisattvas is such that they constantly follow and practice according to the Buddha’s right teachings. Why? Because these Bodhisattvas have abandoned negligence, their minds are always careful, they skillfully guard their bodies and do not commit evil acts; their speech and thoughts are likewise guarded. Although living in the present, they constantly fear future consequences, completely eliminating evil dharmas and preventing them from arising again. Their speech always relies upon truth, always teaches the correct Dharma, and does not speak words contrary to the Dharma. They abandon evil karma, exclusively cultivate purity, do not destroy the Buddha’s teachings, and stay away from afflictions and impure phenomena. This is protecting the Tathāgata’s true Dharma and eliminating all evil and unwholesome dharmas.
These Bodhisattvas follow the Buddha’s pure teachings. When they see sentient beings, they rejoice and smile, never frowning. Why? Because their minds have already left impurity and defilement, their faculties are pure, they are far removed from the stains of anger and resentment, and their minds contain no inner knots of hatred.
A Bodhisattva like this then attains extensive learning, observes cyclic existence, and understands truly the fire of greed, hatred, and delusion burning and causing beings to become confused. They understand truly that all conditioned phenomena are impermanent, all formations are suffering, and all dharmas are without self. In the world, sentient beings are intoxicated by conceptual elaborations, and they teach them according to reality: among all dharmas, only Nirvāṇa is supreme and peaceful.
When hearing someone teach the Dharma, they contemplate its meaning and then transmit it to others, giving rise to great loving-kindness and compassion and generating a firm resolve. If they do not hear the Dharma, they cannot contemplate or cultivate; therefore, wisdom from hearing is the root of all learning. All wisdom arises from this. Having attained extensive learning, they protect the true Dharma.
At the time when the true Dharma is about to disappear, in the future there will be sentient beings wishing to practice but unable to encounter the true Dharma, without anyone teaching profound and essential Dharma. At that time, Bodhisattvas proclaim the profound Prajñāpāramitā so that sentient beings may cultivate morality, concentration, and wisdom. Therefore it is praised:
“Good son, at such a time when the true Dharma is disappearing, you should arouse the mind of Bodhi and seek unsurpassed enlightenment, because you wish to bring benefit and happiness to sentient beings.”
Such profound Prajñāpāramitā scriptures are the field of practice of all Buddhas of the three times. If you diligently cultivate them, you will not be far from great enlightenment. Why? Because Prajñāpāramitā and great Bodhi are inseparable.
It is like a person planting rice: when the rice plant has already produced ears, one knows that the harvest is not far away. Likewise, a Bodhisattva seeking great Bodhi who hears Prajñāpāramitā will certainly not be far from Buddhahood.
What good son would abandon profound Prajñāpāramitā and rely instead on other scriptures to seek unsurpassed enlightenment, and possibly attain it? Such a thing cannot be. It is like a prince abandoning his royal father and going to another person seeking to become crown prince; certainly this cannot happen. Likewise, a Bodhisattva seeking all-knowing wisdom must rely upon Prajñāpāramitā. If one relies on other scriptures to seek all-knowing wisdom, it cannot be attained.
It is like a calf needing milk: it must depend on its own mother; if it goes to another cow, there will be no milk. Likewise, a Bodhisattva seeking great Bodhi must rely upon Prajñāpāramitā; through other methods it cannot be realized.
O Lord of Heaven, know that great Bodhisattvas who draw close to Prajñāpāramitā become Dharma princes, their bodies adorned with excellent marks, their faculties complete, practicing the Dharma practiced by the Buddha, awakening to what the Buddha awakened to, rescuing all sentient beings from suffering, completely understanding the Buddha’s teachings, constantly practicing pure conduct, leaving behind defilement and impurity, and preserving the treasury of all-knowing wisdom of all Buddhas.
Such Bodhisattvas, as Dharma princes, are respected by Śakra, Brahmā, and the Guardians of the World. Why? Because by practicing the Bodhisattva path they attain non-retrogression, withstand all demons so they cannot be shaken, abide in Buddhadharma, penetrate all principles of emptiness and equality, do not follow external conditions but abide in the wisdom of Buddhadharma, do not dwell together with Śrāvakas and Pratyekabuddhas, transcend the world, and abide in the patience toward non-arising.
Bodhisattvas truly know the different degrees—superior, middle, and inferior—of greed, hatred, and delusion among sentient beings. They truly understand the different categories of wholesome minds and firm minds among sentient beings. Having known this truly, they teach each sentient being the appropriate antidote Dharma and can skillfully guide them.
If sentient beings wish to see the Buddha’s body in order to be liberated, the Bodhisattva manifests the Buddha’s body and teaches Dharma for them. If they wish to see the body of a Bodhisattva in order to be liberated, the Bodhisattva manifests the body of a Bodhisattva and teaches Dharma. If they wish to see the body of a Pratyekabuddha, the Bodhisattva manifests that body to teach them Dharma. If they wish to see the body of a Śrāvaka, the Bodhisattva manifests the body of a Śrāvaka to liberate them. If they wish to see the bodies of Śakra, Brahmā, Brāhmaṇa, Kṣatriya, elder, or householder in order to be liberated, the Bodhisattva manifests all such forms and teaches Dharma for them.
Through skillful means, these Bodhisattvas practice profound Prajñāpāramitā and transform and liberate sentient beings. These Bodhisattvas have gentle and harmonious natures, are upright and flexible, free from defiled minds, flattery, and jealousy. Their minds are always pure, they do not speak harsh words, practice patience, and remain close to sentient beings.
When Bodhisattvas practice such profound Prajñāpāramitā, the place where they dwell becomes peaceful and secure. Why? Because Bodhisattvas possess correct views, pure views, and pure conduct; their minds and the objects of their activity are always in harmony. If their minds oppose evil and unwholesome phenomena and impure realms, they do not engage in them.
These Bodhisattvas see fellow practitioners and wholeheartedly rejoice. Whether material goods or Dharma teachings, they share them together to practice the Buddha path, having only the Buddha as their teacher. Such Bodhisattvas attain freedom and peace, fully possessing the methods of gathering beings.
For the benefit and guidance of sentient beings, Bodhisattvas practice beneficial giving, giving of comfort, or giving everything; they use beneficial words, meaningful words, Dharma-consistent words, or words appropriate to circumstances to guide sentient beings. They use wealth to benefit equally, use their bodies to benefit equally, use their lives to benefit equally, and use resources to benefit equally.
O Lord of Heaven, know that beneficial giving means Dharma giving; giving happiness means material giving; inexhaustible giving means teaching the right path. Beneficial speech causes wholesome Dharma to arise; meaningful speech enables seeing correct principles; Dharma speech follows the Buddha’s teachings; non-differing speech teaches according to reality.
Using wealth for equal benefit means food, clothing, and so forth. Using the body for equal benefit means protecting and benefiting one’s own body and others’ bodies equally. Using life for equal benefit means treasures more precious than life itself. Using resources for equal benefit means elephants, horses, and all pure wealth. These are the practices of Bodhisattvas who cultivate profound Prajñāpāramitā: what they do themselves and what they give to others are equally pure.
These Bodhisattvas are born with upright bodies, diligently cultivate, possess peaceful dignity, genuine dignity, and pure dignity. Everyone wishes to see them. Internally and externally they are wholesome; those who see them are never tired of seeing them. They bring joy to people, and all sentient beings love and respect them. Whoever sees them gives rise to wholesome thoughts; even those with anger who see them have their minds reconciled.
Such Bodhisattvas, possessing uprightness, can become places of refuge, equally protecting sentient beings and eliminating afflictions. They can guide sentient beings away from boundless birth and death, liberate boundless beings from worldly dangers, become friends to those without relatives, become skilled physicians for those afflicted by the sickness of defilements, become rescuers for those without rescue, become support for those without support, and become lamps of Dharma for those without light.
Such Bodhisattvas become refuges for sentient beings to cure their illnesses, like the king of medicinal herbs named Good Sight, whose trunk, roots, branches, leaves, flowers, fruits, colors, fragrances, and flavors all heal illness. Likewise, these great Bodhisattvas, from the moment they first arouse the mind of Bodhi until final completion, always heal the sickness of afflictions in sentient beings.
Because Bodhisattvas possess abundant merit and wisdom, all realms that see and hear them are healed. This is a Bodhisattva whose virtues accord with their abilities: they make offerings to the Three Jewels, give medicine to the sick, give food and drink to the hungry and thirsty, give clothing to those suffering cold, wholeheartedly respect spiritual teachers and precept masters, respectfully greet fellow practitioners and those sharing the same precepts, establish monastic residences, provide fields and gardens for offerings, constantly give according to their resources, and treat servants according to the Dharma.
If they hear of a Brahmin or Śramaṇa with virtue and a reputation for practicing the right path, they always draw near to learn from them. These Bodhisattvas constantly generate wholesome practices, fully possess skillful means to teach and liberate sentient beings.
Although remaining peacefully in this Buddha-land without moving their bodies, they nevertheless go to limitless other Buddha lands to seek the right Dharma, manifest offerings to limitless Tathāgatas, manifest cultivation of the factors of Bodhi, manifest offerings to newly awakened Buddhas, manifest their own attainment of perfect enlightenment, manifest turning the wondrous Dharma wheel for assemblies, or manifest Nirvāṇa while performing great beneficial activities. For those worthy of liberation, they manifest transformed bodies to guide them and bring benefit.
Although performing such Buddha activities, they do not create conceptual thought or discrimination.
At that time, Supreme Victory addressed the Buddha:
“World-Honored One, how is it that Bodhisattvas perform these transformations yet their minds do not discriminate?”
The Buddha said:
“O Lord of Heaven, it is like the sun and moon illuminating everything without discrimination. Wherever their light shines, sentient beings receive the illumination of the sun and moon according to their own karmic forces. These Bodhisattvas are likewise. Although they manifest transformed bodies, they do not discriminate. Why? Because sentient beings all possess wholesome karma from previous lives. In the past, Bodhisattvas made vows to liberate sentient beings. Through the power of these vows and according to their thoughts, they manifest bodies, without discrimination.
These Bodhisattvas use skillful means and constantly perform such activities to teach and transform sentient beings, enabling them to quickly approach the highest enlightenment. Why? Because these Bodhisattvas have perfected generosity, pure morality without leakage or deficiency, and their precepts surpass those of Śrāvakas and Pratyekabuddhas. They possess patience, diligence, meditation, wisdom, skillful means, wondrous vows, powers, wisdom, and the Buddha’s unique qualities, surpassing the positions of Śrāvakas and Pratyekabuddhas.
O Lord of Heaven, know that Bodhisattvas from the First Ground to the Tenth Ground who practice profound Prajñāpāramitā and cultivate such practices can attain the highest enlightenment.”
When this Dharma was taught, twenty thousand celestial beings became free from dust and defilement and developed the pure Dharma eye; thirty thousand Bodhisattvas attained patience toward non-arising; eighty-four thousand humans and gods aroused the mind seeking the highest enlightenment. Countless hundreds of thousands of Gandharvas and Kinnaras circled Vulture Peak Mountain, rejoicing and praising the Tathāgata with joined palms. Countless hundreds of thousands of Yakṣas joyfully joined their palms, circled Vulture Peak Mountain, and rained down various wondrous flowers as offerings to the Buddhas of the ten directions.
In countless Ganges-sand-like Buddha worlds, countless Bodhisattvas came and praised:
“The Tathāgata, World-Honored One, has skillfully taught profound Prajñāpāramitā for Bodhisattvas. Through Prajñāpāramitā, gods and humans attain the four paths, four fruits, the Pratyekabuddha path, and the Bodhi fruit. There are also the ten Bodhisattva grounds, the ten perfections, the ten powers of the Tathāgata, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, the eighteen unique Buddha qualities, all-characteristic wisdom, all-knowing wisdom, and limitless Buddha dharmas—all are accomplished through Prajñāpāramitā.
Just as all worldly activities depend upon space, yet space itself has no place of dependence, so too is Prajñāpāramitā: because it is the root of all dharmas, it itself has no place upon which it depends.
May we, in future lives, proclaim Prajñāpāramitā for great Bodhisattvas just as the World-Honored One proclaims it today, without difference.”
Having spoken thus, they respectfully took many fragrant flowers and scattered them upon the Tathāgata and the assembly.
At that time, countless heavenly beings and other assemblies dwelling on Vulture Peak Mountain, in the midst of space, praised:
“Rare indeed, World-Honored One! We remember that countless Buddhas have come to this Vulture Peak Mountain and proclaimed Prajñāpāramitā for the great assembly, exactly as today.”
At that time, Supreme Victory addressed the Buddha:
“World-Honored One, the heavenly beings in the sky possess wisdom and know the differences between past and future Buddha realms, saying that countless Buddhas have previously taught Prajñāpāramitā to this assembly.”
The Buddha said:
“O Lord of Heaven, these heavenly beings are Bodhisattvas abiding in the inconceivable liberation realm, and therefore they know the differences, near and far, of the Buddha realms of the past.
O Lord of Heaven, long ago when I was still a Bodhisattva, I was born among such heavenly beings. I saw countless Buddhas attaining the highest enlightenment and teaching wondrous Dharma to assemblies until entering Nirvāṇa. I always joined my palms, respectfully paid homage, and praised them. Why? Because the lifespan in that heavenly realm is extremely long, allowing one to see and hear limitless events of the distant past.”
At that time, among the assembly there was a heavenly prince named Radiant Virtue. He rose from his seat, uncovered his right shoulder, placed his right knee on the ground, joined his palms, and addressed the Buddha:
“World-Honored One, Buddhas and Bodhisattvas should dwell in Pure Lands. Why does the World-Honored One appear in this defiled and evil-filled Saha world?”
The Buddha said:
“O Radiant Virtue, heavenly prince, know that the dwelling place of the Tathāgata is never mixed with impurity; it is therefore a Pure Land. There, through miraculous power, the Tathāgata makes the ground of the trichiliocosm flat like the palm of a hand and entirely made of lapis lazuli, without mountains, hills, or uneven terrain. Everywhere there are many treasures, fragrant flowers, soft grasses, streams and lakes with waters possessing eight virtues, steps made of seven treasures, and trees, flowers, and fruits all proclaiming the irreversible Dharma wheel of Bodhisattvas. There are no Śrāvakas, Pratyekabuddhas, or ordinary beings.
Although beings come from the ten directions, they hear no other sounds, only the teaching of profound Prajñāpāramitā. Everywhere large lotuses bloom like wheels, possessing complete colors of blue, yellow, red, purple, and adorned with various treasures. In the lotus platforms are Bodhisattvas seated in meditation, contemplating Mahāyāna, seeing Tathāgatas among assemblies teaching profound Dharma to Bodhisattvas. Countless hundreds of thousands of Śakras, Brahmās, and world-protectors respectfully surround, make offerings, and praise them.”
At that time, Radiant Virtue saw such things, rejoiced greatly, and praised the Buddha:
“Wonderful indeed, World-Honored One! Wonderful indeed, Well-Gone One! The Dharma spoken by the Tathāgata is true and not false. The dwelling places of the Tathāgata are never impure and are Pure Lands, just as the Buddha has taught without two meanings. Beings with thin merit see purity as impurity.
World-Honored One, any good man or good woman who hears the merits and name of Prajñāpāramitā has encountered something extremely rare, not to mention those who diligently copy, read, recite, uphold, and explain it for others.”
The Buddha told Radiant Virtue:
“Heavenly prince, know that if a good man or good woman, throughout countless great kalpas, with an unobstructed mind, gives countless material possessions to sentient beings, and another good man or good woman with pure faith copies this scripture and transmits it to others, the merit of the latter is greater than that of the former.
Why? Because material giving only removes hunger and thirst, whereas Dharma giving is without limit. Why? Because material giving only produces worldly results, pleasant fruits among gods and humans, but after obtaining them they are lost. Though temporarily attained now, they will certainly disappear later. If one gives Dharma, one attains what has never before been attained: Nirvāṇa, which certainly does not regress.
Suppose someone teaches all sentient beings in a three-thousand-great-thousand world system to cultivate the ten wholesome paths of karma. Or suppose a good man or good woman, with pure faith, upholds, reads, recites, and teaches profound Prajñāpāramitā to others. The latter obtains immeasurable and boundless merit surpassing the former. Why? Because all wholesome dharmas arise from Prajñāpāramitā.
Suppose someone teaches all sentient beings throughout a three-thousand-great-thousand world system until they attain the four paths, four fruits, Pratyekabuddhahood, and Bodhi. Or suppose a good man or good woman, with pure faith, upholds, reads, recites, and copies Prajñāpāramitā. The merit of the latter surpasses the former by immeasurable and boundless amounts.
Why? Because Śrāvakas and Pratyekabuddhas are all born from Prajñāpāramitā. Through this Prajñāpāramitā, Buddhas appear in the world. Therefore, wherever Prajñāpāramitā exists, know that place to be the wondrous Bodhi seat, the place where the Tathāgata turns the Dharma wheel.
Good son, remember that place always contains the Tathāgata, the Worthy One, the Perfectly Enlightened One. Why? Because all Buddhas are born from Prajñāpāramitā.
Those who make offerings to images of the Tathāgata receive merit, but it is not equal to the merit of making offerings to Prajñāpāramitā. Why? Because the Buddhas of the three times all arise through Prajñāpāramitā.”