THE RADIANT LIGHT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 13
Chapter 57: FIRMNESS
The Buddha said to Subhūti:
The demon Māra Pāpīyas came to the Bodhisattva and said: “The Equality of All-Knowledge is the same as space; all dharmas, whether existent or nonexistent, are empty; that dharma and its characteristics are also empty. Regarding emptiness, since there is no dharma, there can be no beginning of an undertaking; what has passed also does not exist; there is absolutely no dharma at all. What is to come cannot exist; the characteristics of existence and nonexistence are all empty. If you think that it is emptiness, then you Bodhisattvas will not endure suffering in order to accomplish the unsurpassed Bodhi—that is the work of Māra, not something spoken by the Buddha. Noble Ones, you should know the works of Māra. If you understand clearly in this way, you will not fall into evil realms for a long time.”
The Buddha taught:
“Good sons and good daughters, if they hear this teaching, should know that it is the work of Māra. Māra wishes to destroy and prevent us from attaining unsurpassed Bodhi. Although all these existent and nonexistent dharmas are equal to space, all sentient beings cannot see them and cannot know them. I shall use the emptiness of existence and nonexistence to practice great vows, attain All-Knowledge, teach the Dharma to sentient beings, enable them all to attain liberation, guide sentient beings toward the fruit of Stream-entry, Arhatship, Pratyekabuddhahood, and the attainment of unsurpassed Bodhi.”
From the time a Great Bodhisattva first arouses the mind until now, their aspiration is firm and unshakable. Once their aspiration is firm, they no longer believe in other things; they practice the six pāramitās and then advance to the Bodhisattva stages.
Subhūti asked:
“World-Honored One! Why is a Bodhisattva who does not regress called Avaivartika? Is one who regresses also called Avaivartika?”
The Buddha replied:
“The non-regressing is Avaivartika; the regressing is also Avaivartika.”
Subhūti asked:
“World-Honored One! How is this so?”
The Buddha replied:
“From the level of an Arhat or Pratyekabuddha, one who regresses is called Avaivartika; from the level of an Arhat or Pratyekabuddha, one who does not regress is what is called the regressing Bodhisattva.
Subhūti, by possessing complete characteristics and conduct, one knows that this is a non-regressing Bodhisattva. A Bodhisattva with such characteristics cannot be destroyed by that Māra Pāpīyas and cannot be prevented from advancing toward unsurpassed Bodhi.
Subhūti, a non-regressing Bodhisattva who wishes to attain the four dhyānas can immediately attain them; wishing to attain the meditative cessation liberation, the thirty-seven factors aiding enlightenment, the meditations on Emptiness, Signlessness, and Wishlessness, they can all be attained; wishing to attain the five superknowledges, they can attain them. Although they attain these meditations, the Bodhisattva does not cling to the places attained; they do not cling to the attainments of the Śrāvaka or Pratyekabuddha, but according to their own abilities they save sentient beings.
Subhūti, by possessing complete characteristics and conduct, one knows that this is a non-regressing Bodhisattva.
Furthermore, Subhūti, a non-regressing Bodhisattva constantly thinks of the path, does not separate from the path, does not crave forms, bodily characteristics, dwelling places, the six pāramitās, the four immeasurable minds, the four formless concentrations, supernatural powers, the ten powers, or the eighteen exclusive qualities of a Buddha; they also do not crave Buddha lands, do not crave the teaching and transformation of sentient beings, do not crave seeing Buddhas, and do not crave roots of goodness. Because with regard to emptiness there is no dharma, nothing is seen, and all is completely empty. How could a dharma without characteristics be craved? Why? Because the characteristics of all dharmas and all matters of existence and nonexistence are entirely empty.
Subhūti, a non-regressing Bodhisattva has fully perfected the thoughts of a Bodhisattva, and perfectly maintains the four postures of walking, standing, lying down, and sitting; while awake or asleep, entering or leaving, they maintain right mindfulness and clear awareness, without agitation. Subhūti, through such complete characteristics and conduct, one knows that this is a non-regressing Bodhisattva.
Subhūti, sentient beings are transformed by a non-regressing Bodhisattva who, through skillful means, manifests as a householder and enjoys the five desires. They give clothing, food, and drink to those who are poor and suffering, provide whatever necessities they require, practice the six pāramitās themselves and encourage others to practice them, constantly praise the merits of the six pāramitās, and rejoice upon seeing others practice them.
A non-regressing Bodhisattva dwelling as a householder may possess treasures filling Jambudvīpa. The Bodhisattva gives them to sentient beings throughout the three-thousand great thousand worlds without the slightest attachment or regret. The Bodhisattva has no thought of sexual desire, constantly practices the Dharma of equality, speaks humbly and modestly, does not despise others, and does not cause sentient beings to become angry.
Subhūti, through complete characteristics and conduct, one should know that this is a non-regressing Bodhisattva.
Furthermore, Subhūti, the Yakṣas of the Hòa-di-la-hằng lineage constantly follow and protect the Bodhisattva. The Yakṣas say: “We will always protect this Bodhisattva until he attains Perfect Enlightenment, causing the Bodhisattva’s mind not to become scattered and not to depart from the path.” There are also five clans of Hòa-di Yakṣas who likewise follow and protect the great non-regressing Bodhisattva, causing minor spirits and non-human spirits to be unable to harm them.
Subhūti! A non-regressing Bodhisattva possesses the faith faculty, the diligence faculty, the mindfulness faculty, the concentration faculty, and the wisdom faculty; all faculties are complete. Such a person is courageous and fearless.
Subhūti said to the Buddha:
“Being firm in aspiration toward the path and not regressing—that is courage and fearlessness. One should know that this is the mark of a non-regressing Bodhisattva.”
The Buddha said:
“Furthermore, Subhūti, the Bodhisattva’s thought of the path is completely perfected. A non-regressing Bodhisattva does not study spells, ritual scriptures, or sacrificial practices; does not deceive people; does not become a physician who compounds medicines; does not study the divination of externalist immortals; and does not predict the thoughts of men and women. Because for the Bodhisattva, with regard to emptiness, there is no dharma-characteristic, no such thing is seen, and there is no such characteristic. They constantly make pure vows. Through complete conduct and appearance, one knows that this is a non-regressing Bodhisattva.”
The Buddha said to Subhūti:
“Now I will explain the conduct and characteristics of a non-regressing Bodhisattva. Listen carefully and remember.”
Subhūti said:
“Please teach me, World-Honored One.”
The Buddha said to Subhūti:
“A Bodhisattva practicing Prajñāpāramitā does not separate from the practice of the path while conforming to the five aggregates, the elements, and the sense bases. Because the five aggregates are empty, the elements and sense bases are also empty. Their conduct does not oppose the affairs of the realm.
Why? Because they abide in the Dharma of emptiness and do not see dharmas increasing or decreasing. They do not oppose matters of stealing, because abiding in emptiness, within the Dharma of emptiness they do not see dharmas as bringing or taking away. They do not oppose matters of warfare, because abiding in the nature of emptiness, within the Dharma of emptiness they do not see dharmas as many or few. They do not oppose matters of conflict, because abiding in the Dharma of emptiness, they do not see dharmas as loved or hated. Their speech is always harmonious, because they abide in all dharmas as empty and also do not see permanence or impermanence.
Subhūti, a non-regressing Bodhisattva does not speak of cities and fortresses, because they abide in emptiness like space and do not see union or separation, nor do they see matters of union and separation. Why? Because they abide in the four limits and do not see gain or loss. They do not speak of ‘I’ or ‘what belongs to me’; they do not speak worldly matters, only Prajñāpāramitā, and never depart from All-Knowledge.
A Bodhisattva practicing the Dāna pāramitā does not have greed or envy; practicing the Śīla pāramitā does not follow evil precepts; practicing the Kṣānti pāramitā does not become angry; practicing the Vīrya pāramitā does not become lazy; practicing the Dhyāna pāramitā does not become distracted; practicing the Prajñā pāramitā does not become ignorant.
They practice all dharmas of emptiness as the master of dharmas, not as the master of non-Dharma. They practice the nature of Dharma, praising those who do not destroy the Dharma. They become close friends with the disciples of the Tathāgata, Pratyekabuddhas, Bodhisattvas, those who have newly aroused the Bodhi mind, and good sons and faithful daughters.
The Bodhisattva constantly wishes to meet the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones; wishes to behold the Buddhas of the ten directions; and vows to be reborn in the Buddha lands of the Buddhas encountered by the Bodhisattva. They immediately attain rebirth there and remember the Buddha day and night.
Why? Because non-regressing Bodhisattvas, following sentient beings, enter the Desire Realm, uphold the ten wholesome deeds, and are born before the Buddhas of the ten directions. They transcend the first dhyāna up to the fourth dhyāna, and from the fourth dhyāna to the formless meditations, they are immediately born before the Buddhas of the ten directions. Subhūti, through complete characteristics and conduct, one knows that this is a non-regressing Bodhisattva.
Subhūti, a Bodhisattva practicing Prajñāpāramitā abides in inner emptiness, the thirty-seven factors aiding enlightenment, and the three gates of liberation, yet does not say ‘I am non-regressing’ and does not say ‘I am not non-regressing.’ They themselves abide in that stage and have no doubt whatsoever.
Why? Because from the beginning they do not see dharmas as changing or not changing. It is like a Stream-enterer abiding in their own path and having no doubt. A non-regressing Bodhisattva is likewise: they abide in their own stage, teach and transform sentient beings, and purify Buddha lands. When the work of Māra arises, the Bodhisattva immediately knows it, does not follow Māra’s commands, and instead destroys it. But foolish people hold evil intentions and never change until death.
Subhūti, a non-regressing Bodhisattva abiding in their own stage is also like this. Gods, humans, ghosts, dragons, asuras, and Māra Pāpīyas cannot cause the Bodhisattva to waver.
Why? Because the Bodhisattva surpasses all gods, dragons, and spirits in the world, possesses the five supernatural powers, teaches sentient beings, and purifies Buddha lands. From one Buddha land to another, they cultivate roots of goodness in Buddha lands and ask Buddhas about the Dharma teachings. Wherever there are the works of Māra in their dwelling place, the Bodhisattva immediately knows and uses skillful means to remain within the realm of Māra. Regarding their own stage, the Bodhisattva has no doubt or discouragement. Because regarding the true nature of the Bodhisattva, they have no doubt, knowing that true nature is neither one nor two, and surpasses the stages of Arhat and Pratyekabuddha.
Subhūti, regarding the Dharma of Emptiness and Signlessness, the Bodhisattva does not see arising and does not see cessation, does not see abandoning and does not see attachment, nor do they think: ‘I will attain Buddha wisdom’; nor do they say: ‘I will not attain Buddha wisdom.’
Why? Because the own characteristic of Perfect Enlightenment is empty. This Bodhisattva abides in a stage completely perfected, does not seek any other matters, and nothing can destroy this stage, because the non-regressing Bodhisattva possesses wisdom far superior to others.
Māra Pāpīyas, pretending to be a Buddha, came to the Bodhisattva and said:
“You should accept the stage of Arhatship. You will not receive a prediction of Perfect Enlightenment. You have also not attained the patience with the non-arising of dharmas. The Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones, have not predicted your attainment. You do not possess such things, nor such characteristics, to be worthy of receiving a prediction.”
Subhūti! When the Bodhisattva hears this, they are not afraid, doubtful, weary, or hesitant. This Bodhisattva should know that they have already received predictions from the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones.
Why? Because the Bodhisattva knows that they possess such qualities and therefore can receive the prediction of becoming a Perfectly Enlightened One.
Māra Pāpīyas again pretended to be a Buddha and came to the Bodhisattva, giving the work of Māra’s prediction that the Bodhisattva would become a Perfectly Enlightened One. The Bodhisattva immediately knows that it is Māra, or that Māra has sent someone pretending to be a Buddha, and not an actual Buddha. It only wishes to make me accept the fruits of Arhatship and Pratyekabuddhahood.
Subhūti! If Māra Pāpīyas again pretends to be a Buddha and comes to the Bodhisattva saying:
“What you practice was not spoken by the Buddha, nor by the Buddha’s disciples. It is only the work of Māra.”
Subhūti! The Bodhisattva also clearly knows that it is Māra or someone commanded by Māra, not the Buddha. Māra wishes to destroy and prevent me from attaining Bodhi, but my mind is never moved. This Bodhisattva is not moved because they have already received predictions from Buddhas of the past and have already abided in the non-regressing stage.
Why? Because complete characteristics and conduct can maintain non-regression. Therefore, one should know that this is the characteristic of a non-regressing Bodhisattva.
Furthermore, Subhūti, a Bodhisattva practicing Prajñāpāramitā, wishing to protect all Dharma, does not begrudge body or life. This is a Bodhisattva who protects the True Dharma of the Buddhas of the past, future, and present.
Subhūti said to the Buddha:
“The Bodhisattva wishing to protect the True Dharma without concern for body and life—what Dharma does the Bodhisattva protect?”
The Buddha taught:
“I speak of a Dharma that foolish people do not slander or defame, saying it is not Dharma, not discipline, or not right teaching.
Subhūti! Because of this Dharma, the Bodhisattva protects the True Dharma. The Bodhisattva should think: ‘In the Dharma assemblies where Buddhas of the future teach, I shall be among those who receive predictions. This Dharma is also my Dharma; because of this Dharma, I do not begrudge body or life.’
Subhūti! Because of this Dharma, the Bodhisattva does not begrudge body or life. Through complete characteristics and conduct, one knows that this is a non-regressing Bodhisattva.
Furthermore, Subhūti, when hearing profound Dharma, a non-regressing Bodhisattva does not doubt or become astonished, accepts and upholds the teachings of the Buddhas without ever forgetting or omitting them. Why? Because the Bodhisattva has practiced dhāraṇī.”
Subhūti said to the Buddha:
“World-Honored One! What dhāraṇīs does a Bodhisattva attain that enable them to uphold the Dharma teachings of the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones, without forgetting or omission?”
The Buddha taught:
“Through hearing and upholding the dhāraṇī teachings, the Bodhisattva is able to uphold the scriptures and Dharma teachings of all Buddhas without forgetting or omission.”
Subhūti said:
“World-Honored One! These are the words spoken by the Tathāgata, not by the Śrāvakas; nor are they spoken by gods, dragons, ghosts, asuras, gandharvas, or mahoragas.”
The Buddha said to Subhūti:
“Because they attain the dhāraṇī Dharma, when first hearing various sounds, the Bodhisattva is not astonished and does not become doubtful. Through complete characteristics and conduct, one knows that this is a great non-regressing Bodhisattva.”
Chapter 58: THE VERY PROFOUND
Subhūti said to the Buddha:
Venerable World-Honored One! An irreversible Bodhisattva possesses complete merits and virtues that cannot be fully expressed.
The Buddha said to Subhūti:
That is correct. An irreversible Bodhisattva has great merits and virtues that cannot be fully described. Because the Bodhisattva possesses unobstructed and limitless wisdom, the Arhats and Pratyekabuddhas cannot compare with him. An irreversible Bodhisattva abiding in this wisdom immediately attains supernatural powers; the devas and humans cannot equal him.
Subhūti said to the Buddha:
Venerable World-Honored One! It would take countless eons as numerous as the sands of the Ganges to praise the merits, virtues, actions, characteristics, and appearances of an irreversible Bodhisattva. When a Bodhisattva enters into and abides in profound wisdom, practices the six pāramitās, fully possesses the thirty-seven aids to enlightenment and the wisdom of omniscience, can this enable everyone to know the merits and virtues of a great irreversible Bodhisattva?
The Buddha taught:
Excellent, excellent! You have skillfully asked about the profound and mysterious aspects of an irreversible Bodhisattva. The profound and mysterious aspects here are Emptiness, Signlessness, Wishlessness, non-possession, non-arising and non-ceasing; they express pure Nirvāṇa from the perspective of defilements, and speak of Suchness, quiescence, the nature of phenomena, and ultimate reality. These profound teachings are all symbols of Nirvāṇa.
Subhūti said to the Buddha:
Venerable World-Honored One! If this is so, does it mean that only Nirvāṇa is profound and mysterious, while the other teachings of the Dharma are not profound?
The Buddha said:
Subhūti, the profound and mysterious is also all the teachings of the Dharma. Subhūti, the five aggregates are profound, the six sense objects are profound, and even the path is profound.
Subhūti, why are the five aggregates profound? The five aggregates are suchness, and therefore profound; they are also the Suchness of the path. Therefore, the five aggregates are profound, and the path is also profound. What is Suchness? Suchness is not the five aggregates, yet it is not separate from the five aggregates. Suchness is not the path, yet it is not separate from the path.
Subhūti said to the Buddha:
Venerable World-Honored One! The great irreversible Bodhisattva is truly wondrous, so profound and subtle in this way. The extinguishing of the five aggregates is Nirvāṇa; all phenomena belonging to the path or the worldly realm, belonging to the created or uncreated, conditioned or unconditioned, with outflows or without outflows, must all be extinguished before it is Nirvāṇa.
The Buddha said to Subhūti:
Regarding the profound and wondrous Prajñāpāramitā, a great Bodhisattva should remember and uphold it, settle the mind in the teachings of Prajñāpāramitā, and follow the teachings of Prajñāpāramitā in learning. In this way, the Bodhisattva becomes complete in accordance with the teachings of Prajñāpāramitā. A Bodhisattva who upholds and remembers it completely in this way will obtain immeasurable roots of merit and virtue and eliminate suffering throughout countless eons of birth and death, not to mention one who wholeheartedly protects and practices Prajñāpāramitā, the Dharma that accords with the path.
For example, there is a person whose nature is full of desire and indulgence, who has arranged a meeting with a beautiful girl, but the girl has something preventing her from arriving at the appointed place on time. What do you think, Subhūti? During the time before the girl arrives, how many thoughts arise in the mind of that man?
Subhūti replied:
Venerable World-Honored One! Very many.
The Buddha said to Subhūti:
A Bodhisattva who practices Prajñāpāramitā according to the Dharma in this way, single-mindedly for one day without retreating, eliminates the suffering of many eons. A Bodhisattva who practices Prajñāpāramitā for one day gains more merit and wholesome roots than a Bodhisattva who practices generosity for countless eons equal to the sands of the Ganges.
Furthermore, Subhūti, what do you think? If a Bodhisattva makes offerings to the Three Jewels throughout countless eons equal to the sands of the Ganges, would the merit and virtue obtained be great?
Subhūti replied:
Venerable World-Honored One! It would be immense, beyond calculation.
The Buddha taught:
It is still not equal to the merit and virtue of a Bodhisattva who thinks upon and practices Prajñāpāramitā for only one day in accordance with its teachings. This merit cannot be counted. Why? Because through this, the Bodhisattva quickly accomplishes Perfect and Complete Enlightenment.
Subhūti, if there is a Bodhisattva who practices Prajñāpāramitā throughout countless eons equal to the sands of the Ganges, creating merit by making offerings to those who have entered the stream, Arhats, Pratyekabuddhas, and even Perfect and Complete Enlightenment, what do you think? Would that person’s merit be great?
Subhūti said to the Buddha:
Venerable World-Honored One! It would be very great.
The Buddha taught:
It is still not equal to the merit and virtue of a Bodhisattva who practices Prajñāpāramitā according to the Dharma in this way; that merit cannot be counted. Because when a Bodhisattva practices Prajñāpāramitā, he surpasses Arhats and Pratyekabuddhas and, from the Bodhisattva stage, accomplishes Perfect and Complete Enlightenment.
Subhūti, if a Bodhisattva practices the six pāramitās for countless eons, is that merit and virtue great?
Subhūti replied:
Venerable World-Honored One! It is very great.
The Buddha taught:
It is still not equal to the merit and virtue of a Bodhisattva who follows the teachings of Prajñāpāramitā and practices the six pāramitās for only one day; that merit cannot be calculated. Why? Because Prajñāpāramitā is the mother of all great Bodhisattvas. Abiding in Prajñāpāramitā, one fully possesses all the Buddha-Dharmas.
Subhūti, if there is a Bodhisattva who practices Prajñāpāramitā and, throughout countless eons, practices Dharma-giving, what do you think? Is the merit of that Bodhisattva great?
Subhūti replied:
Venerable World-Honored One! It is very great.
The Buddha taught:
It is still not equal to the merit and virtue of the Dharma-giving of a great Bodhisattva who practices Prajñāpāramitā for only one day according to its teachings; that merit cannot be counted. Because a Bodhisattva who does not separate from Prajñāpāramitā does not separate from omniscient wisdom. A Bodhisattva who wishes to attain unsurpassed Perfect and Complete Enlightenment should not separate from Prajñāpāramitā.
Subhūti said to the Buddha:
Venerable World-Honored One! Is it true that the five aggregates cannot be measured, counted, or limited?
The Buddha taught:
That is correct.
Subhūti said:
Venerable World-Honored One! Why are the five aggregates immeasurable, uncountable, and unlimited?
The Buddha taught:
The five aggregates cannot be counted or measured.
Subhūti said:
Are only the five aggregates without limit? Are there no other phenomena that are also without limit?
The Buddha taught:
Did I not previously say that all phenomena are empty?
Subhūti said:
Venerable World-Honored One! The World-Honored One has also said that all phenomena are empty. Emptiness itself is also without end, cannot be counted, cannot be measured, and cannot have its characteristics measured. Venerable World-Honored One, the meaning of this Dharma cannot be counted.
The Buddha taught:
It is exactly as you have said. Because phenomena cannot be attained. No matter how much the Buddha speaks, it cannot be attained. This Dharma is Emptiness, Signlessness, Wishlessness, non-possession, and non-arising. It is the quiescent Nirvāṇa, the inexhaustibility of the Tathāgata, and ultimately Nirvāṇa.
Subhūti said to the Buddha:
Venerable World-Honored One! This is truly wondrous and unprecedented. I have previously heard the Dharma of non-attainment taught by the World-Honored One. The phenomena spoken of by the World-Honored One also cannot be attained. Since phenomena cannot be attained and even emptiness cannot be attained, does the meaning of non-attainment have increase or decrease?
The Buddha taught:
There is no increase or decrease.
Subhūti said:
The six pāramitās also have no increase or decrease; the thirty-seven aids to enlightenment also have no increase or decrease; the eight liberations, the four unobstructed wisdoms, the four immeasurable minds, the eighteen unique qualities of a Buddha, the ten powers, and the four fearlessnesses of the Buddha also have no increase and no decrease.
Subhūti continued:
Venerable World-Honored One! If these phenomena—from the six pāramitās up to the four fearlessnesses—had increase or decrease, then unsurpassed Bodhi could not be accomplished.
The Buddha taught:
That is correct. The Dharma of non-attainment neither increases nor decreases. If one practices Prajñāpāramitā, thinks of Prajñāpāramitā, or cultivates the skillful means of Prajñāpāramitā, one should not think, “I have increased the six pāramitās,” or “the six pāramitās have decreased.” Rather, one should think this way: Only by designation do the six pāramitās exist. With this mind, thought, and wholesome root, one dedicates it toward unsurpassed Bodhi, in accordance with all phenomena.
Subhūti said to the Buddha:
Venerable World-Honored One! What is unsurpassed Bodhi, which is the Suchness of all phenomena? Venerable World-Honored One, what are the characteristics of the Suchness of all phenomena that are called unsurpassed Bodhi?
The Buddha taught:
The Suchness of the five aggregates and of Nirvāṇa is unsurpassed Bodhi. That Suchness neither increases nor decreases, because a Bodhisattva does not separate from Prajñāpāramitā and becomes even more diligent in practicing Prajñāpāramitā, without seeing phenomena as increasing or decreasing. Therefore, the Dharma cannot be attained and neither increases nor decreases.
Subhūti, the six pāramitās neither increase nor decrease, and even the four unobstructed wisdoms neither increase nor decrease. A Bodhisattva practicing Prajñāpāramitā should think that there is no increase and no decrease.
Subhūti said to the Buddha:
Venerable World-Honored One! When a Bodhisattva accomplishes unsurpassed Bodhi, is it through the first thought or the final thought that it is accomplished? The first thought and the final thought are not the same; how can wholesome roots come together and accomplish unsurpassed Bodhi?
Venerable World-Honored One! If thoughts are not the same, how can merit and virtue be accomplished? If merit and virtue are not accomplished, then Bodhi cannot be accomplished.
The Buddha said to Subhūti:
I will explain this with an analogy. Those who possess wisdom can understand through examples. What do you think, Subhūti? For example, when a lamp wick is first lit, does it burn because of the initial flame or because of the later flames? When the lamp wick burns brightly, is it because of the initial flame or because of the later flames?
Subhūti replied:
It is not because of the initial flame, nor apart from the initial flame that it burns; it is not because of the later flames, nor apart from the later flames that it burns brightly.
The Buddha said:
Subhūti, a Bodhisattva does not use the initial thought, nor does the Bodhisattva become Perfect and Complete Enlightenment apart from the initial thought. A Bodhisattva does not use the later thought, nor does the Bodhisattva become Perfect and Complete Enlightenment apart from the later thought.
Subhūti, practicing Prajñāpāramitā means practicing from the moment of first generating the aspiration for enlightenment until reaching the Ten Abodes and accomplishing Perfect and Complete Enlightenment.
Subhūti said:
How is it from the Ten Abodes up to the attainment of Perfect Equal Enlightenment? The Buddha taught:
First, by relying on the wisdom ground and observing the grounds, one then accomplishes Perfect Equal Enlightenment. From the Eightfold Observational Ground, the Ground of Withdrawal, the Ground Free from Desire, the Ground of Accomplished Discernment, the Pratyekabuddha Ground, the Ground of Perfect Equal Enlightenment, and the Buddha Ground; after completing the Buddha Ground, one then attains Perfect Equal Enlightenment.
Subhūti said:
World-Honored One! The arising of the twelve links of dependent origination is profound and subtle. It is neither through the initial aspiration for enlightenment nor apart from the initial aspiration for enlightenment that one attains Perfect Equal Enlightenment; it is neither through the later arising of the aspiration for enlightenment nor apart from the later arising of the aspiration for enlightenment that one realizes Perfect Equal Enlightenment.
The Buddha said:
Subhūti, what do you think? Once the mind has ceased, can it be made to arise again?
Subhūti said:
World-Honored One! Once the mind has ceased, it cannot arise again.
The Buddha said:
Subhūti! The mind that has arisen—is it because of the dharma of cessation?
Subhūti said:
World-Honored One! It is truly the dharma of cessation.
The Buddha taught:
Is the dharma that has ceased itself cessation?
Subhūti said:
World-Honored One! No.
The Buddha asked:
Subhūti, what do you think? In such a case, where does it abide?
Subhūti said:
World-Honored One! It abides in Suchness.
The Buddha said to Subhūti:
If it abides in the ultimate reality, does it then abide in Suchness?
Subhūti said:
World-Honored One! No.
The Buddha said to Subhūti:
What do you think? Is Suchness profound and subtle?
Subhūti said:
World-Honored One! Indeed, it is profound and subtle.
The Buddha asked:
Subhūti! Is Suchness the mind?
Subhūti said:
World-Honored One! No. Suchness is not the mind.
The Buddha asked:
Subhūti! Is the mind separate from Suchness?
Subhūti said:
World-Honored One! No.
The Buddha asked:
Subhūti! Can Suchness see Suchness?
Subhūti said:
World-Honored One! Suchness cannot see Suchness. Suchness and Suchness do not see one another.
The Buddha asked:
Subhūti! Does a bodhisattva who practices in this way practice the profound Prajñāpāramitā?
Subhūti said:
World-Honored One! A bodhisattva who practices in this way is practicing the profound Prajñāpāramitā.
Subhūti continued:
World-Honored One! What dharma does a bodhisattva practice when practicing in this way?
The Buddha taught:
Practicing in this way is practicing without a place of practice. Why? Because practicing Prajñāpāramitā is without anything to be practiced.
Subhūti asked:
World-Honored One! Is Suchness nothing and does it also do nothing?
The Buddha said to Subhūti:
What does a bodhisattva practice when practicing Prajñāpāramitā?
Subhūti said:
World-Honored One! It is practicing the ultimate state that is without duality.
The Buddha asked:
When practicing the ultimate state, how many actions are there, and is there a characteristic of action?
Subhūti said:
World-Honored One! There are none.
The Buddha asked:
Is the absence of characteristics the thought of having characteristics?
Subhūti said:
World-Honored One! No.
The Buddha asked:
What is meant by thinking of having characteristics?
Subhūti said:
World-Honored One! A bodhisattva practicing Prajñāpāramitā neither thinks of characteristics nor of the absence of characteristics. A bodhisattva practicing Prajñāpāramitā who does not fully possess the Ten Powers and the Eighteen Unshared Buddha Qualities cannot accomplish Perfect Equal Enlightenment.
A bodhisattva, using skillful means, neither remembers nor does not remember all dharmas. Why? Because the bodhisattva knows that the characteristics of all dharmas are emptiness. The bodhisattva abides in the dharma of emptiness and, for the sake of sentient beings, practices the three samādhis, using the three samādhis to teach and transform sentient beings.
World-Honored One, what are the three samādhis of a bodhisattva?
The Buddha taught:
Abiding in these three samādhis is in accordance with Emptiness, Signlessness, and Wishlessness. All sentient beings become attached to Emptiness, Signlessness, and Wishlessness. The great bodhisattva brings peace and teaches sentient beings through the Dharma of Emptiness, Signlessness, and Wishlessness, practicing Prajñāpāramitā. The bodhisattva uses these three samādhis to teach and transform sentient beings.
Chapter 59: PRACTICE IN A DREAM
At that time, Venerable Śāriputra asked Venerable Subhūti:
In a dream, if a Bodhisattva practices the three samādhis of Emptiness, Signlessness, and Wishlessness, what benefit does this bring to Prajñā-pāramitā?
Subhūti replied:
If practicing the three samādhis during the daytime brings benefit to Prajñā-pāramitā, then practicing them at night during dreams also brings the same benefit. Why? Because daytime and nighttime dreams are the same.
Śāriputra, when a Bodhisattva practices Prajñā-pāramitā, if there is Prajñā-pāramitā, then while lying in a dream he will immediately think of Prajñā-pāramitā.
Śāriputra asked Subhūti:
If, while dreaming, a Bodhisattva does something, will it be accomplished? According to the Buddha’s teaching, all phenomena are like dreams, so there is no accomplishment and no receiving. Why? Because in dreams one never sees any phenomenon being accomplished or received; one does not see any place where something is obtained. When one awakens from a dream, does one obtain anything?
Subhūti replied:
A person in a dream may see that he has killed someone and say, “I killed,” feeling great satisfaction. When he wakes up, he remembers what he did in the dream. What is the nature of this matter?
Śāriputra replied:
Everything has its causes and conditions; without causes and conditions, it cannot exist.
Subhūti said:
That is correct. Everything has causes and conditions. When there are conditions, there is thought; when there is thought, there is action. Through seeing and hearing, understanding, attachment, and relinquishment arise; it is not because of not seeing or not hearing that conditioned arising occurs. Therefore, Śāriputra, because of causes and conditions, things arise, and because of this, thoughts arise.
Śāriputra asked:
Subhūti, what do you think? The Buddha said that thoughts and actions are both tranquil and still. Why then do actions arise, become accomplished, and receive results?
Subhūti replied:
When an idea arises, there are immediately causes and conditions; when there are causes and conditions, there is action; when there is action, there is thought.
Śāriputra said:
If a Bodhisattva, while in a dream, practices the six pāramitās and dedicates this merit toward seeking Anuttara-samyak-saṃbodhi, is that considered an action?
Subhūti replied:
Bodhisattva Maitreya has received the Buddha’s prediction. You should ask Maitreya; he can answer this question.
At that time, Śāriputra asked Maitreya:
As I asked, Subhūti said that the Venerable One could answer. Please explain this for me.
Then Bodhisattva Maitreya said to Venerable Śāriputra:
Do you want me to answer using name, form, feeling, perception, formations, and consciousness? What should be used to answer? Should it be answered using the emptiness of form, or the emptiness of feeling, perception, formations, and consciousness? The emptiness of form cannot answer; likewise, the emptiness of feeling, perception, formations, and consciousness cannot answer. Previously, I did not see any phenomenon capable of giving an answer, nor is there any prediction of the attainment of Anuttara-samyak-saṃbodhi, nor is there any place where prediction is given. All these phenomena are without duality.
Śāriputra said:
According to what the Venerable One has said, does this mean that you have attained realization?
Bodhisattva Maitreya replied:
Although I speak in this way, I also have not attained realization.
Śāriputra thought: Bodhisattva Maitreya is a person of great ability, having deeply entered the six pāramitās and answering matters without attachment.
The Buddha said to Śāriputra:
Do you see any phenomenon by which you have attained arhatship?
Śāriputra replied:
World-Honored One, I do not see any such phenomenon through which attainment can be realized.
The Buddha taught:
A Bodhisattva practicing Prajñā-pāramitā also does not think: “This is the phenomenon that has received prediction; this is the phenomenon by which I should receive prediction for Anuttara-samyak-saṃbodhi.” A Bodhisattva practicing this Dharma is practicing Prajñā-pāramitā and has no doubt whatsoever. “I will attain Buddha-wisdom” is also not accompanied by the doubt that it is impossible.
Furthermore, Subhūti, when a Bodhisattva practices Dāna-pāramitā, if he sees sentient beings who are hungry and thirsty, whose clothing is insufficient, who are poor, miserable, and unable to sustain themselves, the Bodhisattva should give rise to great compassion:
“When I attain Anuttara-samyak-saṃbodhi, my Buddha-land will not have such poverty and suffering. Food and clothing will be fully provided, just as in the heavens of the Four Heavenly Kings, the Heaven of the Thirty-three Gods, and the sixth heaven of the gods, where food and clothing arise naturally and are fully supplied.”
Subhūti, a Bodhisattva practicing this Dharma has perfected Dāna-pāramitā.
Furthermore, Subhūti, when a Bodhisattva practices Śīla-pāramitā, if he sees sentient beings without compassion who kill living beings, hold wrong views, harbor doubts, commit the ten evil deeds, or sees people with short lifespans, many illnesses, unattractive appearances, weakness, or low status, he immediately gives rise to great compassion and makes the resolve:
“I will uphold Śīla-pāramitā. When I become a Buddha, my land will not contain such beings.”
Such a Bodhisattva has perfected morality and will before long attain Buddha-wisdom.
Subhūti, when practicing Kṣānti-pāramitā, if he sees sentient beings filled with anger, using knives, spears, bricks, and stones to harm and kill one another, the Bodhisattva gives rise to a great vow:
“I will diligently practice patience until I become a Buddha, so that my land will not have such beings or such evil acts. When I become a Buddha, all sentient beings in my land will be friendly and harmonious with one another like parents and brothers, and they will not harm or kill one another.”
A Bodhisattva practicing in this way has perfected patience and will before long attain Buddha-wisdom.
Furthermore, Subhūti, when practicing Vīrya-pāramitā, if he sees sentient beings who, regarding the teachings of the three vehicles, develop signs of laziness and lack diligence, the Bodhisattva immediately makes the great vow:
“I myself will strive diligently without laziness. When I become a Buddha, I will cause sentient beings in my land who practice the teachings of the three vehicles to all attain liberation.”
Such a Bodhisattva has perfected diligence and will before long attain Buddha-wisdom.
Furthermore, Subhūti, when practicing Dhyāna-pāramitā, if he sees sentient beings acting according to the five hindrances: sensual desire, anger, sleepiness, restlessness, and doubt, and being far from the four dhyānas and the four formless concentrations, the Bodhisattva immediately makes the great vow to practice Dhyāna-pāramitā, teach sentient beings, and purify the Buddha-land:
“When I become a Buddha, all sentient beings in my land will have no distractions.”
Such a Bodhisattva has perfected meditation and will before long attain Buddha-wisdom.
Furthermore, Subhūti, when practicing Prajñā-pāramitā, if he sees sentient beings committing evil deeds, whether laypeople or monastics, abandoning Right View, practicing wrong paths, saying there are no karmic results, saying death is the end, or asserting the existence of a permanent self among sentient beings, the Bodhisattva makes the great vow:
“I will diligently practice the six pāramitās, purify the Buddha-land, and teach sentient beings. When I become a Buddha, my land will not contain beings with wrong views.”
Thus, the Bodhisattva perfects Prajñā-pāramitā and quickly attains All-Knowledge.
Furthermore, Subhūti, when a Bodhisattva practices the six pāramitās and sees sentient beings among three categories: first, those with right views; second, those with wrong views; third, those who have neither wrong views nor right views, he makes the vow:
“I will practice the six pāramitās, teach sentient beings, and purify the Buddha-land. When I become a Buddha, people in my land will neither see nor hear anything related to wrong views.”
Thus, the Bodhisattva perfects the six pāramitās and quickly approaches All-Knowledge.
Furthermore, Subhūti, when practicing the six pāramitās, if he sees hell beings, hungry ghosts, animals, insects, the Bodhisattva should give rise to great loving-kindness:
“I will practice the six pāramitās. When I become a Buddha, my land will not even hear the names of the three evil paths.”
Thus, the Bodhisattva perfects the six pāramitās and quickly approaches All-Knowledge.
Furthermore, Subhūti, when practicing the six pāramitās, if he sees earth, mountains, hills, streams, ditches, pits, thorns, grass, trees, and impure things, the Bodhisattva makes a vast vow:
“I will diligently practice Prajñā-pāramitā. When I become a Buddha, my land will be level like the palm of a hand, and people in my land will not see such impurities.”
Thus, the Bodhisattva perfects the six pāramitās and quickly approaches All-Knowledge.
Furthermore, Subhūti, without practicing the six pāramitās, if he sees that the ground contains no gold or precious jewels, but only earth, the Bodhisattva immediately makes the vow:
“I will diligently practice the six pāramitās. When I become a Buddha, from the depths of the earth upward, my land will consist entirely of pure gold.”
Thus, the Bodhisattva perfects the six pāramitās and quickly approaches All-Knowledge.
Furthermore, Subhūti, when practicing the six pāramitās, if he sees sentient beings attached to greed, the Bodhisattva makes the vow:
“I will diligently practice the six pāramitās. When I become a Buddha, people in my land will no longer have attachment and greed.”
Thus, the Bodhisattva perfects the six pāramitās and quickly approaches All-Knowledge.
Furthermore, Subhūti, when practicing the six pāramitās, if he sees the four social classes: kṣatriyas, brahmins, farmers, craftsmen, officials, and soldiers, he makes the vow:
“I will diligently practice the six pāramitās, teach sentient beings, and purify the Buddha-land. When I become a Buddha, my land will have no four social classes, but only one single class.”
Thus, the Bodhisattva perfects the six pāramitās and quickly approaches All-Knowledge.
Furthermore, Subhūti, when practicing the six pāramitās, if he sees sentient beings belonging to upper, middle, and lower families, the Bodhisattva again makes the vow:
“I will diligently practice the six pāramitās, teach sentient beings, and purify the Buddha-land. When I become a Buddha, all sentient beings in my land will have no distinctions of high or low status.”
Thus, the Bodhisattva perfects the six pāramitās and quickly approaches All-Knowledge.
Furthermore, Subhūti, when practicing the six pāramitās, if he sees sentient beings with various types of physical appearances, the Bodhisattva makes the vow:
“I will diligently practice the six pāramitās, teach sentient beings, and purify the Buddha-land. When I become a Buddha, people in my land will not have different complexions; all will be beautiful and possess the most excellent complexion.”
Thus, the Bodhisattva perfects the six pāramitās and quickly approaches All-Knowledge.
Furthermore, Subhūti, when practicing the six pāramitās, if he sees kings, the Bodhisattva makes the vow:
“I will diligently practice the six pāramitās, teach sentient beings, and purify the Buddha-land. When I become a Buddha, my land will have no designation of king; there will only be the Tathāgata, the Unattached, Perfectly Awakened One, as Dharma King.”
Thus, the Bodhisattva perfects the six pāramitās and quickly attains All-Knowledge.
Furthermore, Subhūti, when practicing the six pāramitās, if he sees sentient beings creating karma that causes rebirth in the five destinies, the Bodhisattva makes the vow:
“I will diligently practice the six pāramitās, teach sentient beings, and purify the Buddha-land. When I become a Buddha, people in my land will have no actions leading to rebirth in the five destinies; all will practice the thirty-seven factors of enlightenment.”
Thus, the Bodhisattva perfects the six pāramitās and quickly attains All-Knowledge.
Furthermore, Subhūti, when practicing the six pāramitās, if he sees the four modes of birth: egg-born, womb-born, moisture-born, and transformation-born, the Bodhisattva makes the vow:
“I will diligently practice the six pāramitās, teach sentient beings, and purify the Buddha-land. When I become a Buddha, people in my land will not have the three modes of birth, but only transformation birth.”
Thus, the Bodhisattva perfects the six pāramitās and quickly attains All-Knowledge.
Furthermore, Subhūti, when practicing the six pāramitās, if the Bodhisattva sees sentient beings without the five supernatural powers and without radiance, the Bodhisattva makes the vow:
“When I become a Buddha, everyone in my land will attain the five supernatural powers and possess light that shines to distant places.”
When practicing the six pāramitās, if the Bodhisattva sees sentient beings suffering from defecation and urination, the Bodhisattva makes the vow:
“When I become a Buddha, the bodies of people in my land will be like the bodies of heavenly beings, without the suffering of defecation and urination.”
When practicing the six pāramitās, the Bodhisattva makes the great vow:
“When I become a Buddha, people in my land will not distinguish time by days, months, or years.”
When practicing the six pāramitās, if the Bodhisattva sees sentient beings with short lifespans, the Bodhisattva makes the great vow:
“When I become a Buddha, the lifespan of people in my land will be extremely long, without limit.”
Thus, the Bodhisattva perfects the six pāramitās and accomplishes Perfect Enlightenment.
When practicing the six pāramitās, if the Bodhisattva sees sentient beings lacking auspicious physical marks, the Bodhisattva makes the great vow:
“I will diligently practice the six pāramitās. When I become a Buddha, people in my land will all possess the thirty-two marks of a Great Person.”
Thus, the Bodhisattva perfects the six pāramitās and quickly approaches All-Knowledge.
When practicing the six pāramitās, if the Bodhisattva sees sentient beings lacking wholesome roots, the Bodhisattva makes the vow:
“When I attain Buddha-wisdom, people in my land will possess wholesome roots equal to those of the Tathāgata, the Unattached, Perfectly Awakened One.”
When a Bodhisattva thinks in this way, he perfects the six pāramitās and quickly approaches All-Knowledge.
Furthermore, Subhūti, when practicing the six pāramitās, the Bodhisattva says:
“I will diligently strive and quickly attain Perfect Enlightenment. In my land there will be no three defilements and four illnesses.”
Thus, the Bodhisattva perfects the six pāramitās and quickly approaches All-Knowledge.
Furthermore, Subhūti, when practicing the six pāramitās, the Bodhisattva says:
“I will diligently strive and quickly attain Perfect Enlightenment. When I become a Buddha, my land will have no names of the two paths; all will possess All-Knowledge.”
Furthermore, Subhūti, a Bodhisattva practicing the six pāramitās who attains Buddha-wisdom will cause his land to no longer hear the names of anything harsh or evil.
Subhūti, a Bodhisattva practicing the six pāramitās will think:
“Before I attain Buddha-wisdom, I should first know my lifespan, the extent of my radiance, and the number of my bhikṣu saṅgha. Then I will attain Buddha-wisdom.”
Yet all of these—the number of kalpas of my lifespan and the number of my bhikṣu saṅgha—cannot be known or measured.
Thus, the Bodhisattva perfects the six pāramitās and quickly approaches All-Knowledge.
Again, Subhūti! The bodhisattva who practices the six pāramitās thinks: “When I attain Buddhahood, I will make my land as vast as the sands of the Ganges, encompassing countless Buddha lands.” Thus, the bodhisattva becomes fully endowed with Perfect Enlightenment and quickly reaches the wisdom of All-Knowing.
Again, Subhūti! When practicing the six pāramitās, the bodhisattva should make this vow: “Although the path of birth and death is long, sentient beings are countless, space is boundless, and the nature of sentient beings has no limit, I shall remain within this and not attain the unconditioned birthless state, nor enter Nirvāṇa.” Thinking in this way, the bodhisattva still makes the vow to liberate all sentient beings. This is a bodhisattva who is complete in the six pāramitās and quickly reaches the wisdom of All-Knowing.
**Chapter 60: Hằng-gia-điều**
At that time, among the assembly there was a person named Hằng-gia-điều. She rose from her seat, adjusted her robe, knelt with her palms joined, and said to the Buddha:
“I will practice and uphold the six pāramitās, and protect the Buddha land, according to the World-Honored One’s teaching on Prajñāpāramitā.”
After praising the Buddha, the girl brought various kinds of gold and silver flowers, water-lily flowers, a golden robe, and a necklace of precious ornaments as offerings to the Buddha. These objects transformed into a four-pillared pavilion above the Buddha’s head, decorated with four kinds of jewels, magnificent and beautiful beyond anything ever seen before.
The girl said:
“I will dedicate this merit to sentient beings and together bring forth the aspiration for unsurpassed Bodhi.”
At that time, knowing the girl’s intention, the World-Honored One smiled. According to the customary practice of all Buddhas, rays of light streamed forth from the Buddha’s golden mouth, illuminating the ten directions and countless Buddha lands. The light circled the Buddha’s body three times and then returned to the crown of his head.
Then Ānanda rose from his seat, adjusted his robe, knelt with palms joined, and said to the Buddha:
“World-Honored One! Why are You smiling? Please tell me the reason.”
The Buddha told Ānanda:
“This girl named Hằng-gia-điều will in a future life become a Buddha, named Kim Hoa Tathāgata, Worthy of Offerings, Perfectly Enlightened. When this girl abandons her female body, she will receive a male body and then be born in the Buddha land of Diệu Lạc. In that Buddha land, she will cultivate the holy conduct. Wherever this great bodhisattva is born, she will always have the name Kim Hoa. Throughout her life in that land, she will travel and teach throughout the country, going from this Buddha land to another Buddha land, never being separated from the Buddhas.
Ānanda! It is like a wheel-turning sage king who goes from one palace to another; from the time of birth until his passing away, his feet never touch the ground. The bodhisattva Kim Hoa is also like this: until attaining Buddha wisdom, she will always be able to see the Buddhas.”
At that time, Ānanda thought: “This bodhisattva Kim Hoa, after attaining Buddhahood, will have assemblies of bodhisattvas that are assemblies of all the Buddhas. The community of monks will be so numerous that it cannot be counted even by tens of thousands of millions of billions.”
The Buddha told Ānanda:
“Ānanda! When this bodhisattva Kim Hoa becomes a Tathāgata, Worthy of Offerings, Perfectly Enlightened, her Buddha land will not have the evil and unwholesome things mentioned above. Prajñāpāramitā will purify and adorn the Buddha land; there will be nothing evil there.”
Ānanda said to the Buddha:
“World-Honored One! Since the time of which Buddha has this girl practiced, that she has accumulated such great merit?”
The Buddha told Ānanda:
“This girl brought forth the aspiration from the time of Buddha Đề-hòa-kiệt-la. When scattering flowers as an offering, this girl made the vow: ‘I will dedicate this merit toward attaining Perfect Enlightenment.’
Just as when I scattered five golden flowers and offered them to Buddha Đề-hòa-kiệt-la, making the aspiration to attain Perfect Enlightenment. At that time, that Buddha knew that I possessed complete merit and gave me the prediction that I would attain Perfect Enlightenment. The bodhisattva Kim Hoa saw that I had received this prediction and immediately made the vow: ‘I too shall receive a prediction like this bodhisattva.’
Ānanda! This bodhisattva Kim Hoa first brought forth the aspiration during the time of Buddha Đề-hòa-kiệt-la.”
Ānanda said to the Buddha:
“World-Honored One! This girl has already accomplished unsurpassed Perfect Enlightenment.”