THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 571
Chapter 9: NON-ATTAINMENT
At that time, in the assembly there was a great Bodhisattva named Thiện Tư who asked Celestial King:
“Has the Buddha bestowed a prediction of Bodhi upon the Celestial King?”
Celestial King replied:
“Although I have received the prediction, it is just like being in a dream.”
At that time, Thiện Tư again asked Celestial King:
“What is it that the Celestial King has attained through receiving the prediction?”
Celestial King replied:
“Although I have received the prediction, I have attained nothing at all.”
Thiện Tư again asked:
“Not attaining—what Dharma is it that is not attained?”
Celestial King answered:
“That which is not attained means not attaining the self, not attaining the one who sees and knows sentient beings; up to not attaining seeing and knowing, not attaining the aggregates, the sense bases, and the elements; whether wholesome or unwholesome, whether defiled or pure, whether with outflows or without outflows, whether worldly or supramundane, whether conditioned or unconditioned, whether saṃsāra or Nirvāṇa—in regard to all such things, nothing whatsoever is attained.”
Thiện Tư again asked:
“If nothing is attained, then what is the purpose of receiving the prediction?”
Celestial King replied:
“Because nothing is attained, therefore the prediction is attained.”
Thiện Tư again asked:
“If this is as the Celestial King says, then there are two kinds of wisdom: one is not attaining anything; the second is receiving the prediction.”
Celestial King replied:
“If there were two kinds of wisdom, then there would be no attainment of the prediction. Why? Because the wisdom of the Buddha is non-dual. The Buddhas, the World-Honored Ones, use non-dual wisdom to bestow predictions upon Bodhisattvas.”
Thiện Tư again asked:
“If wisdom has no two aspects, then how can there be the giving of a prediction and the receiving of a prediction?”
Celestial King replied:
“The giving of the prediction and the receiving of the prediction—between them there is no duality.”
Thiện Tư again asked:
“If there is no duality between them, how can there be the giving of the prediction?”
Celestial King replied:
“If one understands that there is no duality between them, then that itself is the giving of the prediction.”
Thiện Tư again asked:
“Today, in what realm does the Celestial King abide in order to attain the prediction?”
Celestial King replied:
“I abide in the shore of the self, abide in the shore of sentient beings, and even up to the shore of seeing and knowing, and there I receive the prediction.”
Thiện Tư again asked:
“Should this shore of the self and so forth be sought here?”
Celestial King replied:
“It should be sought in the shore of the liberation of all Buddhas.”
Thiện Tư again asked:
“Where should the Buddha’s shore of liberation be sought?”
Celestial King replied:
“It should be sought in the shore of ignorance, existence, and craving.”
Thiện Tư asked further:
“Where should ignorance, existence, and craving be sought?”
Celestial King replied:
“They should be sought in the ultimate shore of non-arising.”
Thiện Tư continued asking:
“Where should this shore of non-arising be sought?”
Celestial King replied:
“This shore should be sought in the shore of non-knowing.”
Thiện Tư again asked:
“That shore of non-knowing means there is no understanding or knowledge. Then how can this shore seek the other shore?”
Celestial King replied:
“If there were understanding and knowledge while seeking, it could not be attained. Because of non-knowing, one is able to seek the other shore.”
Thiện Tư again asked:
“This shore is free from speech and expression; how can it be sought?”
Celestial King replied:
“Because verbal expressions have ceased, it can be sought.”
Thiện Tư again asked:
“Why do verbal expressions cease?”
Celestial King replied:
“All dharmas rely on meaning, not on words.”
Thiện Tư again asked:
“Why rely on meaning?”
Celestial King replied:
“Because the characteristic of meaning is not seen.”
Thiện Tư again asked:
“Why is it not seen?”
Celestial King replied:
“Because discriminating thoughts do not arise. That is, the place relied upon is the self; the one who relies is the agent. Since these two things do not exist, it is called ‘not seeing.’”
Thiện Tư again asked:
“If this meaning is not seen, then what place is this seeking?”
Celestial King replied:
“Not seeing and not clinging is called seeking.”
Thiện Tư again asked:
“The Dharma that can be sought—is that not seeking?”
Celestial King replied:
“This meaning is not so. The Dharma that has not been sought is truly without any place to seek. Why? If there were truly something that could be sought, then it would be non-Dharma.”
Thiện Tư again asked:
“What are Dharmas?”
Celestial King replied:
“Dharma has no written characters and is also separate from language.”
Thiện Tư again asked:
“Within that which is separate from written characters and language, what is Dharma?”
Celestial King replied:
“The nature of being separate from written characters, where the activities of the mind cease, is called Dharma. The nature of all dharmas cannot be spoken; that which cannot be spoken cannot itself be spoken. If there is something expressed in words, then it is false. Within false dharmas there is completely no true Dharma.”
Thiện Tư again asked:
“The Buddhas and Bodhisattvas constantly have words and speech. Are all of these therefore false?”
Celestial King replied:
“From beginning to end, the Buddhas and Bodhisattvas have not spoken a single word. How could this be false?”
Thiện Tư again asked:
If it is spoken, what error will be committed? Celestial King replied:
There is the error of speech. Thiện Tư again asked:
What error does language have? Celestial King replied:
There is the error of conceptual thinking. Thiện Tư again asked:
What dharma is without error? Celestial King replied:
When speaking and not speaking, one does not see the two aspects as separate; then there is no error. Thiện Tư again asked:
What is the root of error? Celestial King replied:
It takes attachment as its root. Thiện Tư again asked:
What is the root of attachment? Celestial King replied:
It takes the mind of attachment as its root. Thiện Tư again asked:
What is the root of attachment? Celestial King replied:
False conceptual discrimination is its root. Thiện Tư again asked:
What is the root of false conceptual discrimination? Celestial King replied:
Relying upon conditions is its root. Thiện Tư again asked:
Upon what does one condition oneself? Celestial King replied:
One conditions oneself upon form, sound, smell, taste, touch, and dharmas. Thiện Tư again asked:
How can one avoid conditioning upon them? Celestial King replied:
If one abandons craving and grasping, there is no longer a place upon which to condition oneself. For this reason, the Tathāgata often teaches that all dharmas are equal and cannot be conditioned upon. When this Dharma was spoken, five thousand bhikṣus separated themselves from dust and defilement and gave rise to the pure Dharma eye. In addition, twelve thousand bodhisattvas attained the patience of non-arising, and limitless, boundless sentient beings all aroused the mind seeking the unsurpassed perfect enlightenment.
At that time, Celestial King immediately rose from his seat, placed his robe over his left shoulder, knelt with his right knee on the ground, joined his palms respectfully, and addressed the Buddha:
For those virtuous men and women who hear the profound Prajñāpāramitā, how is it that those who have not yet generated the mind of Bodhi can immediately generate it, all become accomplished, attain non-retrogression, and have their cultivation continually progress without retreating?
The Buddha said:
O Celestial King! Listen well! Listen well and contemplate carefully. I will explain it to you.
Celestial King replied:
Excellent, Great Sage! We respectfully request that you explain it; we wish to hear.
The Buddha said to Celestial King:
Celestial King, you should know that if virtuous men and women hear the profound Prajñāpāramitā and, with a mind of pure intention, generate the mind of Bodhi, possessing complete right faith, drawing near to noble sages, delighting in hearing the true Dharma, abandoning jealousy and stinginess, constantly cultivating stillness, delighting in practicing generosity, with a mind without obstruction, free from all impurities, having right faith in the law of karma and its results, with a mind free from doubt, clearly knowing as they truly are the black and white results of karma. Even at the cost of their body and life, they absolutely do not commit evil.
Such virtuous men and women who cultivate the profound Prajñāpāramitā in this way can abandon the ten unwholesome karmic actions and their minds constantly remember the ten paths of wholesome karma. These virtuous men and women practice the skillful means of the profound Prajñāpāramitā. If they encounter Śramaṇas, Brāhmaṇas, and others who diligently practice correctly, whose precepts are pure, and who have heard much and understood its meaning, they will constantly give rise to right mindfulness; their minds will be gentle and pliable, tranquil and undisturbed; they will constantly speak kindly, diligently cultivate wholesome things, and abandon unwholesome things; they will not exalt themselves nor disparage others; they will abandon harsh speech, discard meaningless speech, not abandon mindfulness, maintain a straightforward mind, constantly put an end to violence, and skillfully pull out the poisonous arrow. They completely cast away all burdens, leave the eight places of adversity, and no longer receive a future body.
If these virtuous men and women cultivate the skillful means of the profound Prajñāpāramitā and encounter such a bodhisattva, they should rely on and draw near to that bodhisattva as a good friend.
At that time, this bodhisattva uses skillful means according to what is appropriate and teaches them the Dharma:
You should know that those who constantly practice generosity will attain wealth and happiness. Those who uphold pure precepts will attain honor and be reborn in heaven. Those who listen to the true Dharma will attain great wisdom.
He further teaches:
This is generosity; this is the result of generosity.
This is stinginess; this is the result of stinginess.
This is pure morality; this is the result of pure morality.
This is breaking the precepts; this is the result of breaking the precepts.
This is patience; this is the result of patience.
This is anger; this is the result of anger.
This is diligence; this is the result of diligence.
This is laziness; this is the result of laziness.
This is meditative concentration; this is the result of meditative concentration.
This is distraction; this is the result of distraction.
This is sublime wisdom; this is the result of sublime wisdom.
This is ignorance; this is the result of ignorance.
This is wholesome bodily karma; this is the result of wholesome bodily karma.
This is unwholesome bodily karma; this is the result of unwholesome bodily karma.
This is wholesome verbal karma; this is the result of wholesome verbal karma.
This is unwholesome verbal karma; this is the result of unwholesome verbal karma.
This is wholesome mental karma; this is the result of wholesome mental karma.
This is unwholesome mental karma; this is the result of unwholesome mental karma.
This is a dharma that should be practiced; this is a dharma that should not be practiced.
If one cultivates in this way, one will experience long-lasting happiness. If one does not practice in this way, one must receive long-lasting suffering.
These virtuous men and women who cultivate the skillful means of the profound Prajñāpāramitā, draw near to good friends, and hear the Dharma explained in sequence in this way:
When this bodhisattva knows that they are vessels of the Dharma, then he teaches them the profound Prajñāpāramitā, namely: emptiness, signlessness, wishlessness, non-creation, non-arising, non-ceasing, no self, no sentient being, and broadly speaking, even knowledge and perception.
He further teaches them the profound Dharma of dependent origination, namely: because this dharma exists, that dharma exists; when this dharma ceases, that dharma also ceases. That is:
Ignorance conditions formations; formations condition consciousness; consciousness conditions name-and-form; name-and-form conditions the six sense bases; the six sense bases condition contact; contact conditions feeling; feeling conditions craving; craving conditions grasping; grasping conditions existence; existence conditions birth; birth conditions aging and death, sorrow, lamentation, suffering, grief, and distress.
When ignorance ceases, formations cease; until when birth ceases, aging and death, sorrow, lamentation, suffering, grief, and distress cease.
When this bodhisattva practices the skillful means of the profound Prajñāpāramitā, he again says:
In ultimate truth, there is not a single dharma that can arise or can cease. Why? Because all worldly dharmas arise due to causes and conditions, without a self, sentient beings, a creator, or a receiver. When causes and conditions come together, we say that dharmas arise. When causes and conditions disperse, we say that dharmas cease. There is no single dharma that truly exists to undergo arising and ceasing. The false conceptual discriminations within the three realms are merely provisional names, and according to karmic obstructions and afflictions, one receives the corresponding ripened results.
If, by observing with the Perfection of Wisdom as it truly is, all phenomena are seen as neither arising nor ceasing, neither created nor received. If phenomena are not created, then they are also phenomena that are not practiced; therefore, regarding all phenomena, the mind has no attachment. This means not being attached to form, feeling, perception, formations, or consciousness; not being attached to the eye-base up to the mind-base; not being attached to the form-base up to the dharma-base; not being attached to the eye-element up to the mind-element; not being attached to the form-element up to the dharma-element; not being attached to the eye-consciousness element up to the mind-consciousness element.
At that time, the Bodhisattva again spoke as follows:
The self-nature of all phenomena is ultimately empty, tranquil, and far removed; there is no grasping and no attachment. When good men and good women hear such words, their cultivation advances further rather than regressing.
O Celestial King, you should know that the great Bodhisattvas who practice the skillful means of the profound Perfection of Wisdom wish to encounter all Buddhas, delight in hearing the true Dharma, and do not fall into inferior lineages. No matter where they are born, they meet Buddhas, hear the true Dharma, and make offerings to the Sangha. They constantly encounter Buddhas, are courageous and diligent, aspire to the true Dharma, and are not attached to wives, children, or servants. They are not greedy or attached to the wealth and necessities that support life, nor are they stained by sensual desires. They constantly rely on the true teachings to cultivate the Buddha’s Dharma, renounce worldly life and become monastics according to the teachings, practice accordingly, and teach the Dharma to others. Although they teach others, they do not seek repayment. Seeing assemblies listening to the Dharma, they constantly give rise to great loving-kindness; toward sentient beings, they constantly give rise to great compassion. They study extensively and listen widely, without begrudging their bodies or lives. They constantly delight in the practice of seclusion, having few desires and being content, seeking only the meaning and principles, without being entangled in words. Teaching the Dharma and practicing it is not merely for themselves; for the sake of sentient beings, they seek the unsurpassed source of joy, namely the Buddha’s Bodhi, the realm of great Nirvana.
O Celestial King, you should know that the great Bodhisattvas who cultivate the skillful means of the profound Perfection of Wisdom in this way will be far removed from heedlessness, courageously strive with diligence, and guard their sense faculties. If the eyes see forms, they do not become attached to the characteristics of forms, but observe truthfully the faults of these forms. The same applies to sounds perceived by the ears, scents by the nose, tastes by the tongue, touches by the body, and phenomena by the mind. If one lets the sense faculties run freely, it is called heedlessness; if one constantly guards them, it is called non-heedlessness. This great Bodhisattva practices the profound Perfection of Wisdom through skillful means, disciplines their own mind, and helps others maintain mindfulness; this is called non-heedlessness. They are free from greed and desire, their minds accord with wholesome Dharma; searching and analysis, anger, and delusion are not the roots of wholesome qualities. Bodily, verbal, and mental actions, together with the two forms of wrong livelihood, and all unwholesome actions must be abandoned; this is called non-heedlessness. When this great Bodhisattva practices the profound Perfection of Wisdom, their mind is always rightly mindful; this is called non-heedlessness. This great Bodhisattva knows all phenomena and takes faith as the foremost. Those with right faith will not fall into unfortunate realms, their minds do not create evil, and they are praised by the noble sages.
O Celestial King, you should know that the great Bodhisattvas who practice the skillful means of the profound Perfection of Wisdom and cultivate according to Dharma, wherever they are born, always encounter Buddhas, are far removed from the paths of the Two Vehicles, abide in the Right Path, attain great freedom, and accomplish the great task called the Right Wisdom Liberation of the Tathagatas. These great Bodhisattvas who practice the skillful means of the profound Perfection of Wisdom, in seeking peace and happiness, constantly diligently follow the path of all-knowing wisdom.
O Celestial King, you should know that this great assembly today, having heard such profound Perfection of Wisdom, has in the past, throughout countless great kalpas, made offerings to Buddhas and cultivated roots of virtue. Therefore, they should practice greater diligence and not allow themselves to regress. If gods and humans constantly restrain their faculties, are not attached to the pleasures of the five desires, are far removed from the worldly, constantly cultivate the supramundane, purify the three karmas of body, speech, and mind, and cultivate the factors assisting the path, this is called non-heedlessness. The great Bodhisattvas who practice the skillful means of the profound Perfection of Wisdom, possessing right faith, minds free from heedlessness, and diligently cultivating effort, attain superior Dharma; this is called non-heedlessness. Great Bodhisattvas who wish to possess right faith, minds free from heedlessness, diligent effort, and right mindfulness must learn the Perfection of Wisdom. Through this wisdom of mindfulness, they quickly realize the supreme Enlightenment they seek. Great Bodhisattvas who practice the skillful means of the profound Perfection of Wisdom, possessing right faith, minds free from heedlessness, and diligently cultivating effort, immediately attain right mindfulness; through this wisdom of mindfulness, they know what exists and what does not.
What is meant by existence and non-existence? If one cultivates right conduct and attains right liberation, this is called existence. If one cultivates wrong conduct and attains right liberation, this is called non-existence.
The six faculties: eyes… The six objects: forms… In conventional terms, they exist; in ultimate truth, they are empty.
A Bodhisattva who diligently attains Bodhi is called existence. A Bodhisattva who is lazy and attains Bodhi is called non-existence.
To say that the five aggregates subject to attachment all arise from false discrimination is called existence. To say that worldly phenomena do not arise through causes and conditions but arise naturally is called non-existence.
To say that form is impermanent, a phenomenon of suffering and decay, is called existence. To say that it is permanent and pleasurable, not subject to decay, is called non-existence. Feeling, perception, formations, and consciousness are likewise.
Ignorance conditions formations; this is called existence. If formations arise without being dependent on ignorance, this is called non-existence. Up to birth conditioning aging-and-death, sorrow, lamentation, suffering, grief, and distress are likewise.
Giving generates great merit; this is called existence. Being poor is called non-existence. Maintaining pure precepts leads to rebirth in fortunate realms; this is called existence. Being born into unfortunate realms is called non-existence. Up to cultivating wisdom and becoming a sage, this is called existence; becoming foolish and ignorant is called non-existence.
If cultivating extensive learning leads to great wisdom, this is called existence; being afflicted with ignorance is called non-existence.
If cultivating right mindfulness, one constantly attains liberation from suffering, this is called existence; not attaining it is called non-existence.
If practicing wrong mindfulness and not attaining liberation, this is called existence; constantly attaining liberation is called non-existence.
If abandoning self and what belongs to self, one constantly attains liberation, this is called existence.
If clinging to self and what belongs to self, one can attain liberation, this is called non-existence.
If one says that space pervades all places, this is called existence. To say that within the five aggregates there is a true self is called non-existence.
Practicing wisdom according to reality and constantly attaining liberation is called existence; becoming attached to wrong wisdom and attaining liberation is called non-existence.
Being free from views of self and similar views and attaining wisdom of emptiness is called existence. Being attached to views of self and similar views and constantly attaining wisdom of emptiness is called non-existence.
O Celestial King, you should know that the great Bodhisattvas who cultivate the skillful means of the profound Perfection of Wisdom understand clearly the existence and non-existence of the world. They constantly practice equality, understand clearly that all phenomena arise from causes and conditions, and thus exist conventionally; they do not give rise to the view of permanence. They know that the fundamental nature of conditioned phenomena is empty and do not give rise to the view of annihilation. Regarding the teachings of all Buddhas, they understand them truly.
O Celestial King, you should know that the Buddha briefly explained four principles for Bodhisattvas: worldly people, Śramaṇas, Brahmins, and so forth, as well as long-lived heavenly beings, give rise to many views of permanence; in order to destroy their attachments, He taught impermanence. Some gods and humans are deeply attached to sensual pleasures; to break their attachment, He taught that all is suffering. Non-Buddhist wrong views cling to a self within the body; to destroy that attachment, He taught that the body is without self. Those with excessive pride slander true Nirvana; therefore, He taught that Nirvana is tranquil. He taught impermanence so that they would sincerely seek the ultimate Dharma. He taught suffering so that they would abandon aspirations toward samsara. He taught non-self in order to reveal the Dharma gate of Emptiness so that they could understand it. He taught tranquility in order to enable them to understand the Signless and abandon attachment to characteristics.
O Celestial King, you should know that the great Bodhisattvas who cultivate and learn in this way through the skillful means of the profound Perfection of Wisdom will never regress from wholesome Dharma and will quickly attain the supreme Enlightenment.
At that time, Celestial King again addressed the Buddha:
“World-Honored One, what practices do great Bodhisattvas who practice the profound Perfection of Wisdom cultivate in order to protect the true Dharma?”
The Buddha told Celestial King:
“O Celestial King, you should know that if a great Bodhisattva practices the profound Perfection of Wisdom, acts without contradicting the teachings, respects teachers and elders, follows the true Dharma, has a gentle and harmonious mind, possesses a pure and sincere disposition, keeps the sense faculties tranquil, abandons all evil and unwholesome phenomena, and cultivates superior roots of virtue, this is called protecting the true Dharma.
O Celestial King, you should know that if a great Bodhisattva practices the profound Perfection of Wisdom, cultivates compassion through the three karmas of body, speech, and mind, does not seek fame or gain, maintains pure precepts, and abandons all views and attachments, this is called protecting the true Dharma.
O Celestial King, you should know that if a great Bodhisattva practices the profound Perfection of Wisdom, the mind does not follow affection, anger, fear, or delusion; this is called protecting the true Dharma. Cultivating shame and conscience is called protecting the true Dharma. Teaching the Dharma and practicing it exactly according to what has been heard is called protecting the true Dharma.
O Celestial King, you should know that the Buddhas of the three times, in order to protect the true Dharma, taught the Dharani that safeguards Celestial Kings and Human Kings… so that the true Dharma may remain in the world for a long time and greatly benefit sentient beings. Therefore, they spoke this Dharani:
– Tadyatha, a hu la, ku la fa ti, hu shi na suo luo zhe jia zhe jia zhe, ni a ben, nha sa ta, sa ta yan ta, sa ya svaha, shan mo ni, jie la, wu lu wu lu fa, ti ka, la ba ti ka, a bi she ti ni suo shi ni, ke zha, ke zha mo ti, a fa shui ni, fa shi fa duo, fa duo nu bo li ni, bu duo nu su mi li ti, ti fa duo nu su mi li ti, svaha.
(- Đát điệt tha, a hổ lạc, quật lạc phạt để, hổ thích noa toa lũ trà giả giá, giả giá chiết, ni a bôn, nhã sát đa, sát đa diên đa, sát dã tóa ha, thiểm mạt ni, yết lạc, ô lỗ ô lỗ phạt, để ca, la bạt để ca, a bê xa để ni tóa thích ni, khư xà, khư xà mạt để, a phạt thủy ni, phạt thi phạt đa, phạt đa nô bà lý ni, bộ đa nô tất một lật để, đề phạt đa nô tất một lật để, tóa ha.)
O Celestial King, you should know that this great mantra can cause all Devas, Nāgas, Yakṣas, Gandharvas, Asuras, Garuḍas, Kinnaras, Mahoragas, humans, non-humans, and all sentient beings to attain peace and happiness. The Buddhas of the three times spoke this great mantra in order to protect the true Dharma and support Celestial Kings and Human Kings, using skillful means and proclaiming it to bring them peace and happiness. Therefore, Celestial Kings and Human Kings, in order to cause the true Dharma to remain in the world for a long time, together with their retinues, will attain happiness. Sentient beings and lands will be free from disasters. Each should diligently and sincerely recite it. In this way, enemies, calamities, demonic obstacles, hindrances to Dharma, and all obstacles will be eliminated. Thus the true Dharma will remain in the world for a long time and greatly benefit sentient beings. When this Great Mantra of the Perfection of Wisdom was spoken, all heavenly palaces, mountains, oceans, and continents were shaken. Eighty thousand kinds of sentient beings generated the aspiration for the supreme Enlightenment.
At that time, Celestial King Celestial King was delighted and overjoyed. He spread a canopy made of a net of seven treasures above the Buddha, joined his palms respectfully, and said to the Buddha:
“What Dharma do great Bodhisattvas who practice the profound Perfection of Wisdom cultivate so that their minds do not waver regarding the fruit of supreme Enlightenment?”
The Buddha told Celestial King:
O Celestial King, you should know that any Great Bodhisattva who practices the profound Perfection of Wisdom, diligently and vigorously cultivates it, does not shrink from great Loving-kindness, does not become weary of great Compassion, accomplishes great deeds, increases diligence, learns the samadhi of emptiness, and also constantly and diligently cultivates equal wisdom, with skillful means understands the great pure wisdom exactly as it truly is, penetrates the wondrous principle of equality of the three times, has no further obstructions, and follows the path that the Buddhas of the three times have walked.
O Celestial King, you should know that when this Great Bodhisattva practices the profound Perfection of Wisdom and cultivates such teachings, their mind does not waver regarding the unsurpassed supreme Enlightenment.
At that time, Celestial King again addressed the Buddha:
“World-Honored One, what teachings do Great Bodhisattvas who practice the profound Perfection of Wisdom cultivate so that, upon hearing the inconceivable deeds of the Tathāgatas, their minds neither become frightened, nor afraid, nor worried, nor distressed?”
The Buddha told Celestial King:
“O Celestial King, you should know that if a Great Bodhisattva cultivates wondrous wisdom, fully possesses wondrous knowledge, associates with virtuous friends, delights in hearing profound and secret teachings, understands clearly that all phenomena are like illusions…, realizes that the world is impermanent, that whatever is born must perish, and that the mind does not cling to anything, just like empty space.
O Celestial King, you should know that this Great Bodhisattva, practicing the profound Perfection of Wisdom and cultivating such teachings, upon hearing the inconceivable deeds of the Tathāgatas, has a mind that neither becomes frightened, nor afraid, nor worried, nor distressed.”
At that time, Celestial King again addressed the Buddha:
“World-Honored One, what teachings do Great Bodhisattvas who practice the profound Perfection of Wisdom cultivate so that they are always free and自在 wherever they may be?”
The Buddha told Celestial King:
“O Celestial King, you should know that if a Great Bodhisattva practices the profound Perfection of Wisdom, cultivating the five complete and unobstructed supernatural powers, the gates of liberation, meditative absorptions, immeasurable methods, and the Perfection of Wisdom, they are always自在 wherever they may be.”
At that time, Celestial King addressed the Buddha:
“World-Honored One, what gates do Great Bodhisattvas who practice the profound Perfection of Wisdom attain?”
The Buddha told Celestial King:
“O Celestial King, you should know that if a Great Bodhisattva practices the profound Perfection of Wisdom and attains the gate of wondrous knowledge, they constantly awaken to and enter the sharp and dull faculties of all sentient beings. Having attained the gate of wondrous wisdom, they are able to distinguish the meanings of phrases and teachings of all phenomena; having attained the gate of total retention (dhāraṇī), they understand all sounds and speech; having attained the unobstructed gate, they are able to expound the ultimate and inexhaustible nature of all teachings.
O Celestial King, you should know that this Great Bodhisattva, practicing the profound Perfection of Wisdom, will attain such gates.”
At that time, Celestial King again addressed the Buddha:
“World-Honored One, what powers do Great Bodhisattvas who practice the profound Perfection of Wisdom attain?”
The Buddha told Celestial King:
“O Celestial King, you should know that if a Great Bodhisattva practices the Perfection of Wisdom, they attain the power of tranquility and therefore accomplish great Compassion; attain the power of diligence and therefore accomplish non-retrogression; attain the power of extensive hearing and therefore accomplish great wisdom; attain the power of faith and delight and therefore accomplish liberation; attain the power of cultivation and therefore accomplish transcendence; attain the power of patient endurance and therefore help and care for sentient beings; attain the power of the Bodhi mind and therefore cut off the view of self; attain the power of great Compassion and therefore teach and transform sentient beings; attain the power of the patience of non-arising and therefore accomplish the ten powers.
O Celestial King, you should know that this Great Bodhisattva, practicing the profound Perfection of Wisdom, attains such supreme and excellent powers.”
When this Dharma was expounded, five hundred Bodhisattvas attained the patience of non-arising. Eight thousand heavenly beings attained non-retrogression. Twelve thousand groups of heavenly beings became free from dust and defilements and gave rise to the pure Dharma eye. Forty thousand gods and humans all generated the aspiration for the unsurpassed supreme Enlightenment.
Chapter 10: ATTAINMENT AND ENCOURAGEMENT
The Buddha told Celestial King:
“O Celestial King, you should know that in inconceivable countless great kalpas of the past, there was a Buddha named Merit-Treasure King, who possessed all ten titles of a Buddha. His land was called Jeweled Adornment, and the kalpa was called Good Observation. That realm was abundant, joyful, and free from illness, suffering, and distress. Gods and humans traveled back and forth without obstruction between them. The land was level like the palm of a hand, without mountains, hills, gravel, stones, or thorns. Soft grass grew everywhere, tender and emerald green like peacock feathers, about four finger-widths high. When one placed a foot upon it, the grass immediately bent down; when one lifted the foot, the grass returned to its original state. Chiêm-bát-ca flowers, pleasing flowers, and various soft grasses grew everywhere, creating great adornment. The weather was neither hot nor cold; the four seasons were harmonious. The ground was made of vaiḍūrya jewels. The dispositions of sentient beings at that time were gentle, kind, and virtuous. The three poisons of affliction were subdued and did not manifest.
The Buddha’s Śrāvaka disciples numbered twelve thousand myriads of koṭis, and the Bodhisattva disciples numbered sixty-two koṭis. People at that time lived as long as thirty-six hundred thousand years, and there were no premature deaths.
There was a capital city named Immaculate Adornment. From south to north, the city extended one hundred twenty-eight yojanas; from east to west, eighty yojanas; and the city walls were sixteen yojanas thick. The walls, gates, and towers were all constructed from the seven treasures. Ten thousand gardens adorned it magnificently. Ten thousand smaller cities surrounded it. There were four gardens filled with beautiful flowers and landscapes that were extremely pleasing, where peacocks roamed and played throughout the four seasons.
There were four great ponds, whose banks were made of the seven treasures. Their width and length were each half a yojana. The roads and pathways were made of pure gold, and the entire bottoms of the ponds were covered with beautiful golden sand. The ponds contained water endowed with the eight virtues, mixed with the fragrance of precious flowers. Within them gathered celestial ducks, geese, and mandarin ducks, joyfully leaping and playing. Along the banks of the ponds were many trees: white sandalwood, red sandalwood, śirīṣa, and others. On the trees were parrots and śārika birds flying about and delightfully playing.
There was a Universal Monarch king named Ruling the World, who possessed the seven treasures and ruled over the four great continents. He had previously made offerings to countless Buddhas. At the places of the Buddhas, he had planted wholesome roots and sincerely cultivated the great Bodhi mind without retreat.
His inner palace retinue consisted of seventy thousand people, whose bodies were beautiful and who served the jeweled women; all of them generated the aspiration for the unsurpassed supreme Enlightenment.
That Universal Monarch king had a thousand sons, strong, brave, and vigorous, capable of conquering enemies. They possessed the twenty-eight marks of a Great Being and also generated the aspiration for the unsurpassed supreme Enlightenment.
At that time, the Tathāgata Merit-Treasure King, together with the Śrāvakas and the assembly of Bodhisattvas, along with countless gods, dragons, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans and non-humans, successively entered the city of Immaculate Adornment.
At that time, the Universal Monarch king, leading with the seven-jeweled carriage, together with his thousand sons and the inner palace retinue, went out of the city to welcome them. They respectfully paid homage, invited them inside, and arranged various wondrous offerings.”
At that time, the World-Honored One and his retinue, having received the offerings, wished to return to their original place. The Wheel-Turning King Celestial King, together with the seven treasures… came out of the city to respectfully escort them, then returned to his palace. At that moment, the Wheel-Turning King suddenly lamented to himself:
“The human body is impermanent, and wealth and honor are like a dream. It is already difficult to be fortunate enough to have all faculties intact and yet maintain right faith; how much more rare is it to encounter the Tathāgata and hear the wondrous Dharma! Such an opportunity is not easy to obtain, like the udumbara flower.”
At that time, the king’s thousand sons understood that their father admired the World-Honored One and wished to hear the true Dharma. They therefore erected a magnificent platform made of ox-head sandalwood, adorned with the seven treasures. A single measure of that sandalwood was worth as much as the entire continent of Jambudvīpa. This platform extended thirteen yojanas from south to north and was ten yojanas wide from east to west. The four great pillars at the corners were adorned with various treasures, and beneath the platform were a thousand jeweled wheels. After completing it, they presented it to their father. When the king received it, he praised them, saying:
“Excellent, excellent! You truly understand my intention. I wish to go to the Buddha’s place to hear and receive the true Dharma.”
At that time, the thousand sons again built a lion throne within that platform and arranged it for their father, the king, to sit upon, while all the palace attendants surrounded him and served him before and behind. Around the platform were beautiful golden bells hanging down, curtains, banners, canopies, and nets made of the seven treasures. They scattered rare and precious fragrant flowers, burned priceless incense, and applied perfumed oils.
Then, the thousand princes, each carrying one jeweled wheel, rose into the sky like a great swan king flying high. They arrived at the Buddha’s presence, gently placed the wheels on the ground, and approached the Tathāgata. Upon arriving, they bowed at the feet of the World-Honored One, circumambulated him seven times clockwise, and withdrew to stand to one side. At that time, the inner palace retinue of that Wheel-Turning King followed beneath the platform. The king removed his jeweled crown, and all the palace attendants removed their jeweled shoes. They came before the Buddha, bowed with their heads at the Buddha’s feet, circumambulated seven times clockwise, and withdrew to sit on one side.
At that time, the King of Treasured Merit Tathāgata said to Celestial King:
“Celestial King! Have you come here today in order to hear the true Dharma?”
Then the Wheel-Turning King immediately rose from his seat, adjusted his clothing, and said:
“World-Honored One, what is meant by hearing the true Dharma?”
The Buddha praised the king, saying:
“Excellent, excellent! Today you are able to bring benefit and peace to gods and humans. Therefore, listen to the profound true Dharma. Listen carefully and contemplate it thoroughly. I shall distinguish and explain it for you, Celestial King.”
Celestial King said to the Buddha:
“Please teach, I greatly wish to hear!”
At that time, the World-Honored One said to the king:
“Celestial King, you should know that the great bodhisattvas who practice the skillful means of the profound Prajñāpāramitā have attained the equality of the nature of all phenomena. This is called the True Dharma. It includes the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the eightfold noble path, emptiness, signlessness, wishlessness, and all phenomena whose nature of equality has been realized. These are called the True Dharma.”
Then Celestial King again said to the Buddha:
“World-Honored One, why is it that the great bodhisattvas who practice the skillful means of the profound Prajñāpāramitā constantly advance in the Great Vehicle and never regress?”
The Buddha said to Celestial King:
“Celestial King, you should know that the great bodhisattvas who practice the skillful means of the profound Prajñāpāramitā advance through the power of right faith. What is right faith? It means knowing that the original nature of all phenomena is quiescent, neither arising nor ceasing. They constantly associate with those who practice correctly. Whatever should not be done, they firmly refrain from doing. Their minds are free from distraction; they hear and receive the true Dharma, yet they do not see the person who speaks, nor do they see themselves as the listener. They diligently cultivate right conduct and quickly attain spiritual powers.
For whatever sentient beings are capable of receiving teachings, they are able to guide and transform them, yet they never perceive that they possess spiritual powers with which to transform sentient beings, nor that those sentient beings have received their guidance. Why is this so? Because when great bodhisattvas practice the skillful means of the profound Prajñāpāramitā, they completely do not perceive a self or sentient beings. When both sides are equal, they attain advancement without regression.
Celestial King, you should know that the great bodhisattvas who practice the skillful means of the profound Prajñāpāramitā guard their faculties and do not allow attachment to arise. Regarding material things that sustain life, they always generate the contemplation of impermanence, knowing that all phenomena are quiescent and that the body and life are merely borrowed temporarily.
Celestial King, you should know that bodhisattvas who practice the profound Prajñāpāramitā in this way do not allow their minds to become lax within the Great Vehicle.
Celestial King, you should know that the great bodhisattvas who practice the skillful means of the profound Prajñāpāramitā do not even forget in dreams the mind of enlightenment, which teaches sentient beings and causes them to cultivate the Buddha path. They dedicate all their roots of virtue to sentient beings so that they may attain the supreme enlightenment. When they see the Buddha’s spiritual powers, they rejoice and praise them.
Celestial King, you should know that bodhisattvas who practice the skillful means of the profound Prajñāpāramitā in this way will quickly attain the supreme enlightenment. Therefore, Celestial King, you must diligently practice with vigor while dwelling in this noble position; do not give rise to negligence. Any great bodhisattva who wishes to seek the true Dharma should not become attached to the five desires. Why? Because all ordinary beings have no weariness toward sensual pleasures, while those who have attained noble wisdom are able to abandon them. The human body is impermanent, and lifespan is short.
Celestial King, today you should understand completely, become weary of the world, and seek the path beyond worldly existence. You should make offerings to the Tathāgata and obtain roots of virtue, dedicating them toward four things:
First, inexhaustible freedom.
Second, inexhaustible true Dharma.
Third, inexhaustible wondrous wisdom.
Fourth, inexhaustible eloquence.
These four dedications, together with the profound Prajñāpāramitā, are equally inexhaustible. Celestial King, you should know that the great bodhisattvas who practice the skillful means of the profound Prajñāpāramitā should cultivate pure conduct of body, speech, and mind. Why? Because they wish to advance toward learning, contemplation, and cultivation. Through the power of skillful means, they teach and transform sentient beings; through the power of Prajñā, they defeat the Māras, accomplish the power of vows, and ensure that their actions do not contradict their words.”
When the Wheel-Turning King heard the Buddha expound the profound Prajñāpāramitā, he rejoiced greatly, experiencing something unprecedented. He then removed his jeweled crown, opened his necklace of precious ornaments, knelt upright, and offered them as a gift to the Tathāgata. He offered all four great continents to the Buddha, vowing:
“May I use this merit to constantly cultivate the pure conduct, learn the profound Prajñāpāramitā, and with a determined mind guide sentient beings toward the supreme enlightenment.”
The king’s palace maidens, upon hearing the Buddha teach the Dharma, all rejoiced and generated the mind of enlightenment. They removed their jeweled garments and pearl necklaces and offered them to the King of Treasured Merit Tathāgata. The king offered the jeweled platform and the lion throne to the Buddha and requested to leave the household life and become ordained.
At that time, the Tathāgata praised Celestial King, saying:
“It is excellent that the king has attained this. What you practice today does not contradict your former vows. Therefore, diligently cultivate generosity, pure morality, patience, diligence, meditative concentration, and Prajñā. The Buddhas of the past attained supreme enlightenment by cultivating these teachings. The Buddhas of the future will likewise do the same.”
Then Celestial King again said to the Buddha:
“World-Honored One, is the practice of generosity cultivated by great bodhisattvas together with the profound Prajñāpāramitā different or not different?”
The Buddha said:
“Celestial King, if generosity does not have Prajñāpāramitā, it is merely called generosity and does not reach the other shore. It is only through Prajñāpāramitā that it is called generosity that has reached the other shore. Pure morality, patience, diligence, meditative concentration, and Prajñā are the same. Why? Because this is due to the equality of the nature of the profound Prajñāpāramitā.”
When that Buddha had expounded this profound Dharma, the king immediately attained the patient acceptance of the non-arising of phenomena.
The Buddha said to Celestial King:
Celestial King, you should know that the great Bodhisattvas who practice the profound Prajñāpāramitā should be like that king who diligently sought the true Dharma. The Wheel-Turning King at that time was Buddha Dīpaṅkara, and those thousand sons were precisely the thousand Buddhas of the Fortunate Eon.
At that time, Celestial King said to the Buddha:
World-Honored One, how do the great Bodhisattvas who practice the profound Prajñāpāramitā cultivate their practice so as to quickly attain the path of great unsurpassed Bodhi?
The Buddha said to Celestial King:
Celestial King, you should know that the great Bodhisattvas who practice the skillful means of the profound Prajñāpāramitā cultivate the mind of loving-kindness… Toward sentient beings they do not cause harm or diminution; they diligently practice all the pāramitās, the four means of embracing beings, the four immeasurables, and the factors of Bodhi. They cultivate and learn the skillful means of supernatural powers, and all wholesome Dharma is brought to perfection. If the Bodhisattvas practice in this way, they can quickly accomplish the path of great Bodhi.
That path of Bodhi is faith: faith is a pure mind, a mind free from deceit, a mind that practices equality, and a mind that gives fearlessness. It causes all sentient beings to draw near; diligently practicing generosity, its karmic rewards will be inexhaustible. Upholding pure precepts without obstruction, practicing patience and forbearance while staying far from anger, increasing diligent effort, their practice becomes easy to accomplish. Possessing superior meditative concentration, they do not give rise to distraction. With complete Prajñā, they will fully penetrate and understand.
Because they possess great loving-kindness, sentient beings receive benefit. Because they possess great compassion, they ultimately never regress. Because they possess great sympathetic joy, they constantly bring happiness to others. Because they possess great equanimity, they do not give rise to discrimination. Without the three poisons, they are free from all thorns. Not being attached to forms, sounds, fragrances, tastes, or tangible sensations, they eliminate all frivolous conceptual elaborations. Without afflictions, they are far removed from enmity. Abandoning the thoughts of the Two Vehicles, their minds become vast and great. Possessing omniscient wisdom, they constantly bring forth many kinds of treasures.
Celestial King, you should know that the great Bodhisattvas who practice the skillful means of the profound Prajñāpāramitā, cultivating in this way, can quickly accomplish the path of great Bodhi.
At that time, Celestial King again said to the Buddha:
World-Honored One, what forms do the great Bodhisattvas who practice the profound Prajñāpāramitā manifest in order to teach and transform sentient beings?
The Buddha said to Celestial King:
Celestial King, you should know that the great Bodhisattvas who practice the skillful means of the profound Prajñāpāramitā manifest forms that are not fixed. Why? Because according to whatever sentient beings desire and wish to see, the Bodhisattvas manifest such forms accordingly.
They may manifest a golden color, or a silver color, or the color of crystal, or the color of vaiḍūrya (lapis lazuli), or the color of precious stone, or the color of stored treasures, or the color of pearls; or they may manifest blue, yellow, red, or white colors; or the colors of flames, the sun, or the moon; or the color of Śakra; or the color of Brahmā; or the color of frost and snow; or the color of orpiment; or the color of cinnabar; or the color of a rain of flowers; or the color of campaka flowers; or the color of sumana flowers; or the color of blue lotuses; or the color of golden lotuses; or the color of red lotuses; or the color of white lotuses; or the color of celestial merit; or the color of swans or peacocks; or the color of coral; or the color of wish-fulfilling jewels; or the color of the realm of space. According to the colors of gods and humans, they manifest accordingly.
Celestial King, you should know that this great Bodhisattva can manifest all the different appearances of all sentient beings throughout countless worlds in the ten directions. Why? Because this great Bodhisattva practices the skillful means of the profound Prajñāpāramitā and can universally gather in and transform all sentient beings, never abandoning any sentient being.
Why? Because the mental activities of all sentient beings are different. Therefore, the Bodhisattva manifests countless different forms. Why? Because this great Bodhisattva possessed great vows in past lives. According to what sentient beings delight in seeing or are willing to accept as teachings, the Bodhisattva manifests for them the body they wish to see, just as a clear mirror inherently has no image, yet according to the quality or defects of objects placed before it, various appearances are reflected.
But this clear mirror does not discriminate, thinking: “My substance is bright and pure, therefore I am able to manifest forms.” In the same way, the Bodhisattva who practices the skillful means of the profound Prajñāpāramitā does not make effort and simply manifests according to the wishes of beings, without thinking, “I am able to manifest.”
Celestial King, you should know that the great Bodhisattvas who practice the skillful means of the profound Prajñāpāramitā, according to the assembly of listeners and whatever body they delight in seeing while hearing the Dharma, immediately manifest that body and teach the Dharma for them.
That is, they may see a Buddha, or a Bodhisattva, or a Pratyekabuddha, or a Śrāvaka; they may see Brahmā, Śakra, Great Sovereign Freedom (Maheśvara), Viṣṇu, the Guardians of the World, a Wheel-Turning King, a Śramaṇa, a follower of another path, a Brahmin, a Kṣatriya, a Vaiśya, a Mleccha, an elder, or a householder. They may see one seated within a jeweled pavilion, seated upon a lotus flower, on the ground, or in the sky; they may see one teaching the Dharma or entering meditation.
Celestial King, you should know that this great Bodhisattva practices the skillful means of the profound Prajñāpāramitā in order to save sentient beings. Therefore, there is no form or posture that cannot be manifested. The profound Prajñāpāramitā is like space: without form and without characteristics, pervading the worlds of the ten directions, with no place where it is absent.
Just as space is free from all conceptual elaborations, the profound Prajñāpāramitā is also like this, surpassing all language.
Just as space is used by the world, the profound Prajñāpāramitā is likewise jointly enjoyed by all noble and ordinary beings.
Just as space is free from all discrimination, the profound Prajñāpāramitā is likewise without a discriminating mind.
Just as space contains all forms, the Prajñāpāramitā also contains all Buddha-Dharmas.
Just as space constantly manifests all forms, the profound Prajñāpāramitā constantly manifests all Buddha-Dharmas.
Just as all grasses, trees, medicines, flowers, and fruits in space depend upon it and grow, all roots of virtue depend upon the profound Prajñāpāramitā and increase.
Just as space is neither permanent nor annihilated, nor is it a Dharma that can be expressed through speech, the profound Prajñāpāramitā is likewise neither permanent nor annihilated and is free from all language. The worldly Śramaṇas, Brahmins, and others, even Śakra and Brahmā, cannot fathom the profound Prajñāpāramitā.
Celestial King, you should know that there is no single thing that can serve as an analogy for the profound Prajñāpāramitā. If good men and good women have faith in and accept the Prajñāpāramitā, the merit they obtain is inconceivable. If this merit had form and color, even the realm of space would not be able to contain it.
Why? Because the profound Prajñāpāramitā gives rise to all wholesome Dharmas of the worldly and supramundane realms. All gods and humans, whether celestial or human kings, the four directions, the four fruits, all Pratyekabuddhas, Bodhisattvas, the ten pāramitās, the supreme enlightenment of all Buddhas, omniscient wisdom, the powers, the fearlessnesses, and the eighteen unique qualities of a Buddha—all completely depend upon the profound Prajñāpāramitā for their accomplishment.
When this Dharma was expounded, fifty thousand Bodhisattvas attained non-retrogression; fifteen thousand celestial beings attained the patience with the unborn nature of phenomena; twelve thousand gods and humans became free from dust and defilements and attained the pure Dharma eye. Countless sentient beings aroused the aspiration for the unsurpassed perfect enlightenment.
In the sky, the celestial beings played various musical instruments and scattered beautiful heavenly fragrances and flowers as offerings to the Tathāgata and this profound Prajñā. Furthermore, countless Devas, Nāgas, Yakṣas, Gandharvas, Asuras, Garuḍas, Kinnaras, Mahoragas, humans and non-humans also scattered various flowers and precious objects as offerings to the Tathāgata and the extremely profound Prajñā.
At that time, the gods, dragons, and other assemblies joined their palms respectfully and together praised the Buddha, saying:
“Excellent, excellent! We beseech the World-Honored One to quickly teach such a profound Prajñāpāramitā.”