THE RADIANT LIGHT PRAJÑĀ PĀRAMITĀ SUTRA
VOLUME 14
Chapter 61: ASKING ABOUT THE CHARACTERISTICS OF PRACTICE AND VOWS
Subhūti said:
World-Honored One! How should a Great Bodhisattva who practices Prajñā-pāramitā practice the Samādhi of Emptiness, the Samādhi of Signlessness, and the Samādhi of Wishlessness? How should one enter and practice them? How should one practice and contemplate the thirty-seven factors that assist the Path?
The Buddha said:
Subhūti! When a Great Bodhisattva practices Prajñā-pāramitā, he contemplates that the five aggregates are empty, and even contemplates that the Desire Realm, Form Realm, and Formless Realm are also empty. Thus he should contemplate, while his mind does not become scattered. Regarding all dharmas, because there is nothing to be seen, therefore there is no attainment. Why? Because the Bodhisattva has thoroughly learned the Dharma of emptiness, therefore even upon reaching attainment, he does not abide there. Because dharmas are not fixed, even regarding the dharmas attained, he neither attains nor sees this Dharma.
Subhūti said:
World-Honored One! According to what the Buddha has taught, why does a Bodhisattva grasp an attainment regarding the Dharma of emptiness? Why does one abide in the Dharma of emptiness and yet have an attainment?
The Buddha said to Subhūti:
Emptiness is completely without deficiency, and one does not think: “I will attain,” nor is it a matter of attaining. The Bodhisattva’s Dharma depends upon the place of practice; it does not take attainment as its endpoint, but only takes practice as its endpoint. The Bodhisattva does not depend upon fixed intentions, nor does he depend upon possession. Regarding the thirty-seven factors that assist the Path, he does not regress, nor does he attain the exhaustion of the outflows. Why? Because the Great Bodhisattva fully possesses the profound and wondrous Dharma and abides in the thirty-seven factors that assist the Path. The Bodhisattva knows that this is the time for practice, not the time for attainment. The Bodhisattva practices Prajñā-pāramitā and contemplates thus:
“Now is the time to practice the five Pāramitās, not the time to attain. Now is the time to practice the thirty-seven factors that assist the Path, not the time to attain. Now is the time to practice the three Samādhis, the Ten Powers, the four Immeasurable Minds, great Loving-kindness, and great Compassion. This is the time to practice the wisdom of omniscience, not the time to attain the fruits of the Stream-enterer, Once-returner, Non-returner, Arhat, or Pratyekabuddha.”
Subhūti! A Bodhisattva practicing Prajñā-pāramitā, by practicing the three Samādhis of Emptiness, Signlessness, and Wishlessness; by practicing the thirty-seven factors that assist the Path, the five faculties, the five powers, and the seven factors of enlightenment, does not accept the attainment of a Śrāvaka.
Subhūti! It is like a handsome, strong man skilled in military methods. That person is fully equipped with armor, sword, and staff, understands the sixty-four methods of combat, is respected by everyone, and succeeds in whatever he does. Being respected, the warrior becomes even more joyful. If there is some task requiring him to go somewhere, passing through dangerous and perilous places where there are fierce enemies, those accompanying him—parents, elders, and younger people—are all afraid. At that time, the strong man reassures his parents and comforts those following him, saying: “Do not be afraid. I have methods to eliminate these bandits and escape from this danger.” Having escaped the danger, he also subdues the bandits without being harmed. At that time, the parents and companions are all safe and happy. Why? Because this brave warrior possesses complete methods for defeating enemies.
The Buddha said to Subhūti:
The Bodhisattva uses the four Immeasurable Minds of Loving-kindness, Compassion, Joy, and Equanimity. For the sake of sentient beings, the Bodhisattva fully cultivates the six Pāramitās. Before attaining the exhaustion of the outflows, he opens the great path leading to omniscient wisdom, abiding in Signlessness and Wishlessness. He also does not, because of Emptiness, Signlessness, and Wishlessness, according to any attainment, enter the stages of Arhat or Pratyekabuddha.
It is like birds flying through the sky: they do not fall to the ground, nor do they remain still in empty space. The Bodhisattva practices Emptiness, Signlessness, and Wishlessness in this way, without accepting attainment, surpassing the stages of Arhat and Pratyekabuddha, fully possessing the Ten Powers, the four Fearlessnesses, and the eighteen unique qualities of the Buddha. The wisdom of omniscience does not accept attainment.
It is like a brave warrior of great strength who is skilled in archery. He shoots an arrow into the sky, then shoots another arrow that strikes and attaches to the first arrow. The two arrows remain connected in the sky without falling to the ground, according to the warrior’s intention. When the warrior no longer shoots another arrow, the arrows then fall to the ground.
Subhūti! A Great Bodhisattva practicing Prajñā-pāramitā, by means of skillful methods, preserves and increases all merits, fully develops all wholesome roots, does not complete each undertaking and then attain prematurely, but continues until attaining Unsurpassed Perfect Enlightenment. Only when merits are completely perfected does he attain.
Therefore, Subhūti! A Bodhisattva practicing Prajñā-pāramitā must fully possess these dharmas.
Subhūti said to the Buddha:
World-Honored One! A Bodhisattva learning these difficult teachings is truly difficult. One who learns in this way is learning completely. This is learning Suchness, learning Dharma-nature, learning original emptiness, learning self-emptiness, learning the Three Liberations, learning such things without abandoning them halfway.
World-Honored One! This is truly wondrous.
The Buddha said to Subhūti:
Why?
Because the Bodhisattva has the resolve not to abandon all sentient beings.
Subhūti! Any Bodhisattva whose mind does not abandon sentient beings should first liberate all sentient beings from dharmas without beginning or origin; afterward the Bodhisattva realizes the three gates of liberation. You should know that this is skillful means. The Bodhisattva must accomplish omniscient wisdom and definitely not accept incomplete attainment.
Furthermore, Subhūti! A Bodhisattva who wishes to contemplate and know profound dharmas: inner emptiness, outer emptiness, emptiness of existence, emptiness of non-existence, the thirty-seven factors that assist the Path, and the three gates of liberation, should reflect:
“All sentient beings day and night constantly have perceptions of self, person, life-span, knowledge and views. Their thoughts and actions all rely upon these perceptions.”
Seeing that sentient beings possess these perceptions, the Bodhisattva wishes to cause them to eliminate these perceptions and accomplish Unsurpassed Bodhi. Therefore the Bodhisattva teaches them to practice the Samādhis of Emptiness, Signlessness, and Wishlessness. Although practicing in this way, he should not accept the halfway attainment of Arhat or Pratyekabuddha.
Subhūti! Because of this vow of the Bodhisattva, even when merits are complete, he does not accept halfway attainment. He does not lose the four Dhyanas, the four Immeasurable Minds, the four Formless Concentrations, the thirty-seven factors that assist the Path, the three gates of liberation, the four Fearlessnesses, the four unobstructed knowledges, the Ten Powers, and the eighteen unique qualities. He immediately becomes complete in these dharmas and ultimately reaches Perfect Enlightenment. Bodhisattvas who are protected by skillful means cause merits and wholesome dharmas to increase, and their faculties become penetrating, surpassing Arhats and Pratyekabuddhas.
Furthermore, Subhūti! The Bodhisattva constantly thinks of sentient beings living according to the four inverted views, imagining permanence, pleasure, self, and purity. For the sake of such beings, I will practice the Path. When I accomplish Buddha wisdom, I will teach them the Dharma of impermanence, impurity, absence of pleasure, and non-self.
A Bodhisattva who fully possesses such thoughts and actions uses skillful means to practice Prajñā-pāramitā, fully develops the Ten Powers, the four Fearlessnesses, great Compassion, the four Immeasurable Minds, the thirty-seven factors that assist the Path, and the Samādhi of Wishlessness. Only afterward does he enter the Buddha’s concentration and attain complete realization.
The Bodhisattva thinks:
“All sentient beings constantly have attachment, clinging to self and life-span; they cling to the five aggregates, the six sense objects, the eighteen elements, the four Dhyanas, the four Formless Concentrations, and the four Immeasurable Minds. When I attain Perfect Enlightenment and Buddha wisdom, I will cause all sentient beings to be free from this disease of attachment.”
The Bodhisattva preserves this thought and action, using skillful means to practice Prajñā-pāramitā. Until the Bodhisattva has fully perfected the Ten Powers, the four Fearlessnesses, the four unobstructed knowledges, and the Samādhi of Wishlessness, he does not attain halfway. Having completed all vows, he then attains.
Furthermore, Subhūti! A Bodhisattva practicing Prajñā-pāramitā again thinks:
“Sentient beings constantly cling to the characteristics of action or the characteristics of thought, the characteristics of male and female, existence of form, and absence of form. When I diligently practice and accomplish Perfect Enlightenment, I will cause sentient beings to be free from this disease of attachment.”
Because of possessing this mindfulness, the Bodhisattva uses skillful means to practice Prajñā-pāramitā. Before fully possessing the Ten Powers, the four Fearlessnesses, and the eighteen unique qualities of the Buddha, he does not accept attainment. Only when he accomplishes all merits and fully attains the Samādhi of Signlessness does he attain.
Subhūti! The Bodhisattva practices the six Pāramitās, learns inner emptiness, outer emptiness, emptiness of existence, emptiness of non-existence, the thirty-seven factors that assist the Path, and the eighteen unique qualities of the Buddha. When these practices are complete, he no longer wanders within the three realms.
Subhūti! When a Bodhisattva practices the thirty-seven factors that assist the Path, after practicing them, the Bodhisattva should ask:
“Why do I wish to attain Unsurpassed Perfect Enlightenment?”
The Bodhisattva does not attain through the Dharma of emptiness, but through complete understanding attains Stream-entry, Once-returning, Non-returning, Arhatship, Pratyekabuddhahood. He does not attain Signlessness or Wishlessness, does not attain Nirvana, does not attain creation, does not attain birth, and does not attain non-existence, but thinks of Prajñā-pāramitā.
Subhūti! If there is a Bodhisattva who, when hearing “emptiness,” thinks only of emptiness; when hearing “signlessness” and “wishlessness,” thinks only of signlessness and wishlessness; when hearing “non-creation,” thinks only of non-creation; when hearing “non-birth” and “non-existence,” thinks only of non-birth and non-existence—such a one only practices emptiness and the thirty-seven factors that assist the Path but does not practice Signlessness, Wishlessness, non-creation, non-birth, or non-existence.
Subhūti! You should know that this Bodhisattva has not received prediction and has not been predicted by the Buddhas. Why? Because an irreversible Bodhisattva neither thinks in this way, nor practices, speaks, or conceptualizes in this way. He only practices the activities of an irreversible Bodhisattva, and only thinks, practices, speaks, and conceptualizes those activities.
Subhūti! You should know that this Bodhisattva has surpassed the various stages: he is in the irreversible stage and has gone beyond that stage.
Subhūti said:
World-Honored One! Does this Bodhisattva possess irreversibility?
The Buddha said:
If there is a Bodhisattva who hears the six Pāramitās but does not hear matters such as those described above, that is truly an irreversible Bodhisattva.
Subhūti said to the Buddha:
There are many people who practice the Buddha Path, but few practice like an irreversible Bodhisattva. Why? Because few Bodhisattvas receive prediction of the irreversible wisdom stage. An irreversible Bodhisattva who receives prediction has already abandoned all attached perceptions and all incomplete matters described above. This Great Bodhisattva cannot be surpassed by gods or humans.
Chapter 62: THE CHARACTERISTICS OF IRREVERSIBILITY
The Buddha said to Venerable Subhūti:
In dreams, the Bodhisattva does not associate with Arhats or Pratyekabuddhas, does not associate with the three realms, nor does he destroy the three realms. He also does not generate the thought of viewing all dharmas as dreams, echoes, illusions, or mirages. Therefore he should view all dharmas as magical transformations without clinging to attainment.
Subhūti! This is the characteristic of an irreversible Great Bodhisattva.
Furthermore, Subhūti! In a dream, the Bodhisattva sees the Buddha surrounded by hundreds of thousands of countless assemblies of the fourfold disciples listening to the Buddha teach the Dharma. The Bodhisattva hears the Buddha’s teaching, understands its meaning, and practices according to the Dharma. His words do not contradict the principles. This is the characteristic of irreversibility.
Furthermore, Subhūti! In a dream, the Bodhisattva sees the Buddha possessing the thirty-two marks of excellence and eighty minor signs of beauty, displaying miraculous transformations, flying into the sky, teaching and guiding the community of monks, and encouraging people to go to other Buddha lands to perform Buddha activities. This is the characteristic of irreversibility.
Furthermore, Subhūti! If in a dream the Bodhisattva sees bandits arising and killing one another in districts or counties, or sees disasters of fire, wolves, lions, poisonous creatures, frightening things, sorrow, suffering, famine, thirst, or the death of brothers, friends, and relatives, or sees such events, yet the Bodhisattva is not afraid. After waking, he reflects:
“All things in the three realms are merely like dreams. I will diligently cultivate in order to accomplish Buddha wisdom, and I will teach the Dharma to sentient beings in the three realms.”
Subhūti! This is the characteristic of irreversibility.
The Buddha said to Subhūti:
How do people know that a Bodhisattva has accomplished the fruit of Unsurpassed Bodhi?
Subhūti! If he sees hell beings, hungry ghosts, animals, and the suffering of the three evil paths, the Bodhisattva should make the vow:
“When I accomplish Buddha wisdom, I will make my land free from the three evil paths.”
Why? Because the things seen in dreams and all dharmas are non-dual. Therefore one should know this is the characteristic of irreversibility.
Furthermore, Subhūti! If in a dream the Bodhisattva sees the fires of hell burning and boiling sentient beings, after awakening the Bodhisattva thinks:
“The disasters I saw in dreams or visions, and the signs of irreversibility that I myself saw, cause me to make the vow: The fire I saw in hell will be extinguished. When the fire is extinguished, the water will gradually cool.”
Therefore one should know that this Bodhisattva has received prediction of becoming Perfect Enlightenment. This is the characteristic of irreversibility.
If the fire burns one house after another, one village after another, or burns this house but not another, or burns this village but not another, one should know that the houses burned are because in previous lives they destroyed the True Dharma and therefore must suffer such calamities in this life. From then onward, the remaining karma will be exhausted. This is the sign that offenses are destroyed and blessings arise. This is the characteristic of irreversibility.
The Buddha said to Subhūti:
I will explain the practices and characteristics of an irreversible Bodhisattva.
If a man or woman is seized by ghosts or spirits, this Bodhisattva immediately thinks:
“The Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones of the past have predicted me. I practice pure vows and conduct without defilement. I will not fall into the stages of Arhat or Pratyekabuddha. I will accomplish Buddha wisdom. I am neither accomplished nor not accomplished.”
The Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones of the ten directions in the present know, see, and understand everything. If the Buddhas certainly know that I will attain Unsurpassed Bodhi, then the ghosts and spirits will depart. If the ghosts and spirits do not depart, then one should know that this Bodhisattva has not received prediction from the Buddhas of the past.
Subhūti! You should know that after this Bodhisattva has spoken the sutra, the ghosts and spirits immediately depart. Therefore know that this Bodhisattva has received prediction from the Thus Come One, Worthy One, Perfectly Enlightened One.
Subhūti! Through form, appearance, and complete conduct, one knows the characteristics of an irreversible Bodhisattva.
Furthermore, Subhūti! A Bodhisattva who practices the six Pāramitās but is separated from skillful means, has not yet practiced the thirty-seven factors that assist the Path, the three gates of liberation, has not reached the Bodhisattva stage, has not attained Bodhisattva Samādhi, and has not received prediction from past Buddhas, goes to virtuous men and women and says:
“I have received prediction that I will become Perfectly Enlightened.”
The ghosts and spirits will depart. If the ghosts and spirits do not leave, it is because this Bodhisattva’s explanation of the sutra and Dharma has not ceased.
At that time Māra Pāpīyān goes to the ghosts and spirits, thinking:
“I will cause these ghosts and spirits to leave.”
Why? Because Māra Pāpīyān has greater power than ghosts and spirits.
At that time Māra Pāpīyān tells them:
“Ghosts and spirits, leave!”
This Bodhisattva does not know that Māra Pāpīyān caused the ghosts and spirits to leave, so he rejoices and says that it was due to his own spiritual power that they departed. He then becomes arrogant, despises others, and says:
“I have received prediction from the Buddhas of the past, while others have not.”
Because of arrogance and contempt toward others, this Bodhisattva separates from omniscient wisdom and does not obtain the wisdom of the Thus Come One, Worthy One, Perfectly Enlightened One. Because of this arrogance, he loses skillful means and enters the two paths of Arhat and Pratyekabuddha. Because he lacks sincere vows, Māra’s deeds arise; he separates from true companions and falls into Māra’s net. Why? Because the Bodhisattva does not practice the six Pāramitās and does not firmly possess skillful means.
Subhūti! You should know that this Bodhisattva has created his own Māra activity.
The Buddha said to Subhūti:
This Bodhisattva has not practiced the six Pāramitās, has not obtained skillful means, has not reached the Bodhisattva stage. Because he performs Māra’s deeds, Māra Pāpīyān comes to the Bodhisattva and transforms into a strange appearance, saying:
“Good man, the Thus Come One will predict that you will become Perfect Enlightenment. Your parents are named such and such, your brothers and sisters are named such and such, your friends and relatives are named such and such, your parents of seven generations are named such and such, and you were born in such and such a village, district, or country.”
If Māra sees that the Bodhisattva’s nature and conduct are gentle and harmonious, he says:
“In previous lives you were also gentle.”
If he sees that the Bodhisattva is talented, intelligent, wise, practices the twelve ascetic practices, and speaks carefully, Māra Pāpīyān follows this and says:
“In previous lives you also had such practices and also practiced these twelve ascetic practices.”
Hearing Māra speak of his past deeds, the Bodhisattva examines his own actions and becomes even more arrogant, despising fellow practitioners.
Māra again says:
“The Thus Come Ones of the past have predicted you. The merits you perform will not regress.”
Māra Pāpīyān takes the form of a monk, or appears as parents or relatives, and says:
“You will certainly become Perfect Enlightenment. Why? Because you already possess the conduct and characteristics of an irreversible Bodhisattva.”
The Buddha said to Subhūti:
I will explain the conduct of an irreversible Bodhisattva. In reality, that Bodhisattva does not possess these characteristics. You should know that this Bodhisattva is controlled by Māra. Because he hears praise, he becomes arrogant, despises fellow practitioners, mocks others, and cannot stop doing so. Because of arrogance, you should know this is Māra’s activity.
Furthermore, Subhūti! Regarding the causes and conditions of Māra, the Bodhisattva should know that these are Māra’s deeds. Because this Bodhisattva does not practice the six Pāramitās, does not correctly know Māra’s activities, and does not correctly understand the five aggregates. Because he does not know Māra’s activities, after hearing a monk speak of prediction, and now hearing the term “prediction,” he rejoices and thinks:
“Because of such evidence, I will certainly attain Unsurpassed Bodhi.”
He becomes even more arrogant and despises others, thinking they know nothing.
Such a Bodhisattva does not possess the characteristics of irreversibility. He immediately separates from Prajñā-pāramitā with skillful means, loses the supreme wisdom of Perfect Enlightenment, separates from true spiritual friends, and approaches evil spiritual friends.
You should know that this Bodhisattva will not accomplish the goal, enters the two stages, and afterward suffers for a long time in the paths of birth and death before meeting true spiritual friends and hearing Prajñā-pāramitā again.
At that time, the Bodhisattva regrets that previously he had clung to names and concepts. Because of regret, he later attains Arhatship or Pratyekabuddhahood.
It is like a monk who violates the four grave precepts and cannot accomplish the four fruits of the Śramaṇa path in this very life.
Subhūti! That Bodhisattva violates the four grave precepts because he clings to names and concepts and becomes arrogant. The offense of such a person—arrogance and attachment to false names—is even greater than the offense of committing the five rebellious acts.
Subhūti! If one clings to names and is bound by perceptions, one should quickly protect True Enlightenment from the subtle causes and conditions of Māra.
Furthermore, Subhūti! Māra Pāpīyān again comes to the Bodhisattva and praises the practice of seclusion, proclaiming the merits of seclusion. Māra says:
“The Buddha praises your actions. You should practice in this way.”
Subhūti! According to what I teach, the Bodhisattva’s Dharma of seclusion is not like this. If one lives alone in a remote place, without people, such as on a mountain or beneath a tree, that is not necessarily the Dharma of seclusion.
Subhūti said to the Buddha:
What is the Bodhisattva’s practice of seclusion? The Buddha said to Subhūti:
The Bodhisattva’s practice of seclusion is to stay far away from thoughts of seeking the fruits of the Śrāvaka and Pratyekabuddha paths, and to stay far away from the thought of living alone in a deserted forest or beneath a tree.
Subhūti! This is the great practice of seclusion of the Bodhisattva. Day and night the Bodhisattva should practice it; this is called the Bodhisattva who practices the tranquil and secluded conduct. If one lives among people according to my teaching of tranquility and stillness, then even while living in a city it is no different from living in mountains, forests, or open wilderness. If one follows the words of Māra, one immediately loses the Dharma of seclusion, enters the status of an Arhat or Pratyekabuddha, is not in accordance with Prajñāpāramitā, and does not attain the complete wisdom of Omniscience.
If one thinks and acts in such a way, it is not the pure Dharma, because it is mixed with the mind of an Arhat or Pratyekabuddha, and one again despises and mocks those who practice pure conduct among ordinary people. Even though those living among people do not mix their minds with those of Arhats or Pratyekabuddhas, they in turn despise them, and also criticize those who attain meditative concentration (Samādhi) and those who possess spiritual powers.
A Bodhisattva without skillful means, even if living a hundred yojanas away in a place where animals, ghosts, spirits, and robbers cannot reach, or even staying there for hundreds of thousands of millions of years, yet not knowing the Bodhisattva’s Dharma of seclusion, gains no benefit. Following the words of Māra Pāpīyas, if a Bodhisattva practices the conduct of seclusion but does not delight in following my teachings, then he cannot perfect the Dharma of seclusion and does not abide within the Dharma of seclusion. Why? Because he has already abandoned that Dharma of seclusion.
As soon as a Bodhisattva abandons the Dharma of seclusion, Māra Pāpīyas, dwelling in the sky, praises him: “Good! Good! Virtuous son, these are the words of the Buddha; this is the true Dharma of seclusion. By practicing this Dharma, you can quickly attain Unsurpassed Bodhi.”
The Bodhisattva forgets that practice of seclusion. After receiving such praise, he becomes joyful, arrogant, and looks down upon the true practice of seclusion, turning back to slander it: “These are people who understand nothing. Their minds are confused and impure. Those who are impure consider themselves pure; those who are not worthy of respect are respected, and those worthy of respect are treated with contempt. Why? Because I receive the support and reverence of gods, humans, and non-humans. This is because I live truthfully, while you are outside the city—who would come to honor and praise you?”
The virtuous men and virtuous women outside the city who seek the Bodhisattva path—such a Bodhisattva arrogantly says: “Before long I will attain the Way.”
Subhūti! You should know that this arrogant Bodhisattva is like the Caṇḍālas (Caṇḍālas are people who are violent and engage in killing). Such people commit great offenses while practicing the Bodhisattva path. These people are severely ill among Bodhisattvas; they are those who rely on false appearances while pretending to be Bodhisattvas; they are great thieves among gods and humans; they are great thieves disguised as Śramaṇas, and also great thieves among virtuous men and women.
With such people, one should not follow them, meet with them, sit together with them, speak with them, or eat and drink with them. Why? Because such people are arrogant and stubborn. If there is a Bodhisattva who does not wish to abandon the wisdom of Omniscience and Perfect Enlightenment, who seeks Buddha-wisdom and wishes to save all sentient beings, then he should stay away from such people, should not follow them, should cultivate by himself, should not associate with them, and should become weary of them.
Toward the world, he should not indulge in the pleasures of the three realms, but should have compassion for sentient beings and give rise to great Compassion toward these inverted and false views. A Bodhisattva should think: “In lifetime after lifetime, I should not encounter such unlawful matters. If such a thought arises, I should quickly eliminate it.”
Subhūti, you should know that this Bodhisattva has manifested supernatural powers.
Furthermore, Subhūti! If there is a Bodhisattva who sincerely and solemnly seeks Perfect Enlightenment, he should draw near to true spiritual friends.
Subhūti asked the Buddha:
What are the true spiritual friends of a Bodhisattva?
The Buddha said to Subhūti:
The Buddhas, the World-Honored Ones, are true spiritual friends of Bodhisattvas. The great Bodhisattvas are true spiritual friends of Bodhisattvas. The assemblies of disciples are also true spiritual friends of Bodhisattvas. True spiritual friends constantly expound Prajñāpāramitā to Bodhisattvas.
The six Pāramitās, the thirty-seven factors of enlightenment, the eighteen unique qualities of the Buddha, ultimate reality, and Dharma-nature are all true spiritual friends of Bodhisattvas.
The six Pāramitās are the most noble Tāla tree in the world; they are the path, the great light, the great torch, the great light of wisdom, protection, a place of refuge, father, mother, the thirty-seven aids to enlightenment, the wisdom of Omniscience, and the abandonment of human habits.
Why? Subhūti, the thirty-seven aids to enlightenment are the mothers of the Buddhas of the ten directions and three times. Because all Thus Come Ones, Unattached, Perfectly Enlightened Ones of the three times arise from the thirty-seven aids to enlightenment.
Therefore, a Bodhisattva who wishes to accomplish Perfect Enlightenment, purify the Buddha-field, and teach sentient beings should use the four means of benefiting and gathering beings. They are generosity, loving speech, beneficial action, and cooperation.
Subhūti! By observing this matter, I say that the thirty-seven aids to enlightenment are the father and mother of Bodhisattvas, their home, their protection, and their bright lamp.
Subhūti! A Bodhisattva who does not wish to follow the teachings of others, who wishes to cut off all doubts of sentient beings, purify the Buddha-field, and teach sentient beings, should study Prajñāpāramitā. Because Prajñāpāramitā extensively explains the practices of Bodhisattvas, all Bodhisattvas should study it.
Subhūti asked the Buddha:
What are the characteristics of Prajñāpāramitā?
The Buddha taught:
The characteristic of Prajñāpāramitā is like the characteristic of space; it is neither a characteristic nor a created characteristic.
Subhūti said:
If there are causes and conditions, can the characteristic of Prajñāpāramitā be known? Through its characteristic, can all phenomena be known as empty?
The Buddha said:
That is correct, Subhūti. To know the characteristic of Prajñāpāramitā is the same as knowing the characteristic of all phenomena, because all phenomena are peaceful and eternally pure. Therefore, Subhūti, the characteristic of Prajñāpāramitā is the characteristic of all phenomena; it is emptiness and quiescence.
Subhūti said to the Buddha:
World-Honored One! If all phenomena are peaceful and empty, then why do we know that phenomena involve attachment, abandonment, emptiness, and stillness? Emptiness and stillness are neither abandoned nor clung to; they do not attain Perfect Enlightenment. Within emptiness and stillness there is no Dharma, and there is no seeing or obtaining of Buddha-wisdom. World-Honored One, how can we understand this meaning?
The Buddha said to Subhūti:
Sentient beings constantly cling to the active notion of self.
Subhūti said:
World-Honored One! Indeed, sentient beings constantly cling to the active notion of self.
The Buddha asked:
Do you know that your own self is empty and peaceful?
Subhūti said:
World-Honored One! I know.
The Buddha said:
Subhūti! Do you know that because of the self, sentient beings remain long in birth and death?
Subhūti said:
World-Honored One! I know. Because sentient beings cling to the self, they remain long in the world and experience many kinds of suffering.
The Buddha said:
Subhūti! There is no self, nothing belonging to self; there is no receiver, nor is there anyone who remains long in the world and experiences many kinds of suffering.
The Buddha said:
Subhūti! There is no self, no possession of self, and no receiver. There is no one who remains long in the world, no one who undergoes long-lasting suffering, no attachment, and no abandonment.
Subhūti said to the Buddha:
World-Honored One! A Bodhisattva who practices in this way does not practice the five aggregates, does not practice the thirty-seven aids to enlightenment, and does not practice the four unobstructed wisdoms. Because he does not see any Dharma that can be practiced, nor any Dharma worthy of practice.
A Bodhisattva who practices in this way cannot be subdued by gods or humans; Arhats and Pratyekabuddhas cannot compare with him. Why? Because he has reached a place beyond comparison. Thus the Bodhisattva will quickly attain the wisdom of Omniscience.
The Buddha said:
Subhūti! What do you think? Suppose all sentient beings in Jambudvīpa became human beings, and all attained Perfect Enlightenment. If virtuous men and virtuous women throughout their entire lives respectfully honored and made offerings to those Buddhas, and then dedicated the merit of those offerings toward Unsurpassed Bodhi, would the merit of those virtuous men and women be great?
Subhūti replied:
World-Honored One! It would be very great.
The Buddha said:
But it would still not equal the virtuous man or virtuous woman who teaches Prajñāpāramitā to others and fully explains the wisdom within it, causing them to become free from the thought of the wisdom of Omniscience.
Suppose all sentient beings in the three-thousand-great-thousand worlds became human beings, and there were virtuous men and women who taught them to practice the ten wholesome deeds, abide in the four meditations, the four immeasurables, and the four formless concentrations; and further caused them to abide in the fruits of Stream-enterer, Once-returner, Non-returner, Arhat, Pratyekabuddha, and finally Unsurpassed Perfect Complete Enlightenment, dedicating all these merits toward Unsurpassed Bodhi. Would the merit of those virtuous men and women be great?
Subhūti replied:
World-Honored One! It would be very great.
The Buddha said:
Yet it still would not equal the virtuous man or virtuous woman who fully expounds Prajñāpāramitā, reveals and explains its meaning so that others understand it, does not abandon the thought of Omniscient Wisdom, and surpasses all sages and worthy beings.
Why? Because apart from the Thus Come One, the Unattached, Perfectly Enlightened One, only a Great Bodhisattva can accomplish this.
Why? Because this virtuous man or virtuous woman practices Prajñāpāramitā, gives rise to great Loving-kindness toward sentient beings, sees that sentient beings are heading toward death and therefore gives rise to great Compassion, does not join with deluded thoughts and therefore attains great Joy, and through such practice attains great Equanimity.
Subhūti! This is the clear wisdom of the Bodhisattva. Clear wisdom is the six Pāramitās. Although this virtuous man or virtuous woman has not yet attained the Way, because of saving sentient beings, he or she does not retreat from Perfect Enlightenment and receives offerings of clothing, food, bedding, medicine, and precious objects.
Through practicing Prajñāpāramitā, he or she will certainly bring merit to sentient beings, and those who give with faith will quickly approach the wisdom of Omniscience.
Subhūti! If one does not wish to waste the offerings received from the faithful, and wishes to teach sentient beings the path of practice, or wishes to understand the nature of emptiness and existence, or wishes to help people escape imprisonment, or wishes to give the clear eye of wisdom to all sentient beings, then the actions of one’s body must accord with Prajñāpāramitā. Others will not be able to find faults in oneself. One should create skillful means to constantly remember Prajñāpāramitā and not allow oneself to forget it.
Subhūti! It is like a person who obtains a maṇi jewel. He rejoices greatly, but later loses it and becomes deeply sorrowful. He constantly remembers that jewel without the slightest forgetfulness and thinks: “Why did I suddenly lose this precious jewel?”
The Buddha said:
Subhūti, the Bodhisattva’s separation from the thought of Omniscience is like the person who lost the precious jewel, standing or sitting without ever forgetting it.
Subhūti said to the Buddha:
World-Honored One! Why is it that all thoughts without a place to abide are empty and peaceful? Why? Because the Bodhisattva does not separate from the thought of Omniscience, nor can he become a Bodhisattva from a place of separation, a place of thought, or a place of Omniscience.
The Buddha said to Subhūti:
If there is a Bodhisattva who knows that all phenomena are inherently separated, that the nature of Dharma is eternally abiding, and that the Dharma-path and Suchness are eternally abiding—not created by the Buddha, nor created by Arhats or Pratyekabuddhas—then such a Bodhisattva completely does not separate from Prajñāpāramitā.
Why? Because Prajñāpāramitā is empty and peaceful, and neither increases nor decreases.
Subhūti said to the Buddha:
World-Honored One! If Prajñāpāramitā itself is empty and peaceful, then how can the Bodhisattva, together with Prajñāpāramitā, attain Buddha-wisdom?
The Buddha said:
The Bodhisattva is not together with Prajñāpāramitā; there is no increase or decrease, and ultimately there is no increase or decrease. Why? Because Prajñāpāramitā is neither one nor two.
If a Bodhisattva hears such characteristics of Prajñāpāramitā and is neither frightened nor doubtful, then one should know that this Bodhisattva has already abided in the irreversible stage and practices Prajñāpāramitā.
Subhūti said to the Buddha:
World-Honored One! Is the thought of emptiness and non-possession in Prajñāpāramitā the practice of Prajñāpāramitā?
The Buddha said:
No.
Subhūti said:
World-Honored One! Is separating from Prajñāpāramitā the practice of Prajñāpāramitā?
The Buddha said:
No.
Subhūti said:
World-Honored One! Can Prajñāpāramitā itself practice Prajñāpāramitā?
The Buddha said:
It cannot.
Subhūti said:
World-Honored One! Can the five aggregates practice Prajñāpāramitā?
The Buddha said:
It cannot.
Subhūti said:
Can the six Pāramitās practice Prajñāpāramitā?
The Buddha said:
It cannot.
Subhūti said:
World-Honored One! Up to the four unobstructed wisdoms, can they practice Prajñāpāramitā?
The Buddha said:
They cannot.
Subhūti said:
Can the emptiness of the five aggregates, suchness, Dharma-nature, and the four unobstructed wisdoms practice Prajñāpāramitā?
The Buddha said:
They cannot.
Subhūti said:
World-Honored One! If these phenomena do not practice Prajñāpāramitā, or if they do not practice these phenomena, then how does the Bodhisattva practice Prajñāpāramitā?
The Buddha said to Subhūti:
What do you think? Do you see any Dharma that can practice Prajñāpāramitā?
Subhūti said:
“World-Honored One! I do not see [it].”
The Buddha asked:
“Do you see that there is a bodhisattva who can practice the perfection of wisdom?”
Subhūti replied:
“World-Honored One! I do not see [such a one].”
The Buddha asked:
“What do you think? Can the Dharma that you see be seen?”
Subhūti replied:
“World-Honored One! No.”
The Buddha asked Subhūti:
“Does that Dharma which cannot be obtained arise and cease?”
Subhūti replied:
“World-Honored One! No.”
The Buddha said to Subhūti:
“It is the same with a bodhisattva who has attained the patience with the non-arising of dharmas and has received the prediction of Complete and Perfect Enlightenment. If a bodhisattva studies the various vehicles, and applies the four fearlessnesses and the four unobstructed knowledges of the Tathāgata, cultivating this Dharma, then he will completely not be separated from the unsurpassed wisdom of Complete and Perfect Enlightenment, the wisdom of omniscience, and the wisdom of the Great Vehicle. Why? Because a bodhisattva who has attained patience with the non-arising of dharmas, until attaining Complete and Perfect Enlightenment, will never regress.”
Subhūti said to the Buddha:
“World-Honored One! From the standpoint of the non-arising of all dharmas, do bodhisattvas receive predictions of attaining Complete and Perfect Enlightenment?”
The Buddha said:
“No!”
Subhūti said:
“World-Honored One! From within dharmas that arise, do bodhisattvas receive predictions?”
The Buddha said:
“No!”
Subhūti said:
“World-Honored One! A bodhisattva who receives a prediction does not receive it from the Dharma of non-arising, nor from the Dharma of arising. In that case, why does a bodhisattva receive a prediction of attaining Complete and Perfect Enlightenment?”
The Buddha said to Subhūti:
“Do you see any Dharma that receives a prediction of unsurpassed Bodhi?”
Subhūti replied:
“I also do not see any Dharma that receives a prediction, nor do I see the attainment of unsurpassed Bodhi; I do not see the person who will attain it, nor do I see the person who has already attained unsurpassed Bodhi.”
The Buddha said:
“That is correct! Subhūti, regarding all dharmas that cannot be obtained, a bodhisattva does not think: ‘There is Buddha-wisdom’; nor does he think: ‘I will attain Buddha-wisdom.’ Why? Because a bodhisattva practicing the perfection of wisdom does not make distinctions regarding all dharmas, and the perfection of wisdom itself also has no distinctions.”
Chapter 63: ŚAKRA, LORD OF THE GODS
At that time, Śakra, Lord of the Gods, said to the Buddha:
“World-Honored One! The perfection of wisdom is extremely profound and wondrous, difficult to understand, difficult to know, and beyond conceptual thought. Because of its intrinsically pure nature, when one hears this profound perfection of wisdom, immediately records it, receives and upholds it, and cultivates it, this is because that sentient being has accumulated many merits. Thoughts of attachment do not arise again, until even thoughts of Complete and Perfect Enlightenment do not arise.”
The Buddha said to Śakra, Lord of the Gods:
That is indeed so! O Śakra Devānām Indra, one who practices the Prajñāpāramitā does not attain such merit from a small amount of virtue. All sentient beings in the continent of Jambudvīpa who practice the ten wholesome deeds, the four immeasurables, the four meditations, and the four formless concentrations cannot compare with this virtuous man or woman who writes down, receives, upholds, recites, and practices the Prajñāpāramitā according to the teachings, reaching Perfect Enlightenment without thinking of anything else. That merit and virtue is hundreds of thousands of myriads of times greater, impossible to compare by analogy.
At that time, another bhikṣu said to Śakra Devānām Indra:
“Lord Śakra! The merit of this virtuous man or woman who practices and upholds the Prajñāpāramitā and then teaches it to others surpasses all sentient beings in Jambudvīpa.”
Śakra Devānām Indra said:
“Any man or woman who only once gives rise to the mind to practice the Prajñāpāramitā surpasses the sentient beings of Jambudvīpa who practice the ten wholesome deeds, the four meditations, the four immeasurables, and the five supernatural powers; how much more so one who upholds, writes down, receives, maintains, and recites the Prajñāpāramitā according to the teachings. Such a person surpasses the devas, asuras, and human beings in the world. This bodhisattva does not only surpass devas and humans in the world, but also surpasses the stages of Śrotāpanna, Sakṛdāgāmin, Anāgāmin, Arhat, and Pratyekabuddha. Not only does such a person surpass these noble beings, but also surpasses bodhisattvas. A bodhisattva who practices the five pāramitās and the Prajñāpāramitā without skillful means, practicing exactly as taught by the Prajñāpāramitā, rises above all devas and humans. Devas and humans cannot compare.
A bodhisattva who practices the Prajñāpāramitā according to the teachings does not lose the seed of All-Knowing Wisdom, completely does not become separated from the title of Tathāgata, and the bodhisattva practice does not lose the place of enlightenment. Practicing in this way is the Great Bodhisattva who wishes to rescue sentient beings from the ocean of birth and death. Whoever learns in this way is learning the practices of a bodhisattva, not learning the practices of Śrāvakas or Pratyekabuddhas.
When a bodhisattva learns in this way, the Four Heavenly Kings will come to the bodhisattva and say: ‘This virtuous man or woman diligently and vigorously cultivates and learns in order to accomplish unsurpassed Bodhi. When sitting at this place of enlightenment, the Tathāgatas, Arhats, Perfectly Awakened Ones of the past, who had received the four bowls, will soon also receive offerings from us.’
When a bodhisattva practices the Prajñāpāramitā in this way, the Śakras Devānām Indras will come to assist. That man or woman will have the Son of the Tuṣita Heaven lead the Tuṣita devas, the Sons of the Nirmāṇarati Heaven will also come, the Paranirmitavaśavartin devas, and even the Pure Abode devas will all come. These devas come to the place of the bodhisattvas who practice the Prajñāpāramitā. The present Tathāgatas, Arhats, Perfectly Awakened Ones of the ten directions all think of this virtuous man or woman. When a bodhisattva practices the profound Prajñāpāramitā, all worldly hardships and calamities cease to exist.
O Subhūti! This is the present-life merit and reward of practicing the Prajñāpāramitā.
All worldly beings have four kinds of illness. First, the movement of the faculties in the body causes pain and suffering, and therefore the mind also becomes troubled. Because of practicing the Prajñāpāramitā, the bodhisattva no longer suffers from these illnesses. This is the present-life blessing and merit.
At that time, Ānanda thought: “Did Śakra Devānām Indra speak this himself, or was it due to the Buddha’s spiritual power?”
Knowing Ānanda’s thought, Śakra Devānām Indra said:
“All the words I have spoken are entirely due to the Buddha’s spiritual power.”
The Buddha told Ānanda:
“Everything spoken by Śakra Devānām Indra is the Buddha’s majestic spiritual power.
When a bodhisattva studies the Prajñāpāramitā, the māras throughout the three-thousand great thousand worlds all become doubtful. They wonder: ‘Will this bodhisattva ultimately attain realization, attain the fruit of Śrāvaka or Pratyekabuddha, or will he accomplish Perfect Enlightenment and Buddha-wisdom?’
O Ānanda! Whenever a bodhisattva does not become separated from the Prajñāpāramitā, the māras become greatly sorrowful. At that time, the māras release great winds wishing to make the bodhisattva frightened, lazy, and confused regarding All-Knowing Wisdom.”
Ānanda asked the Buddha:
“World-Honored One! Are all bodhisattvas disturbed by māras?”
The Buddha said:
“Some are disturbed by māras, and some are not disturbed by māras.”
Ānanda said:
“World-Honored One! Who is disturbed by māras, and who is not disturbed by māras?”
The Buddha taught:
“When a bodhisattva first hears the Prajñāpāramitā, if the mind does not rejoice and does not understand, the māra Pāpīyas immediately comes to disturb him. Or when hearing the profound aspects of the Prajñāpāramitā, if the mind doubts whether it is true or not true, then the māra Pāpīyas comes to disturb him.
Furthermore, Ānanda, if a bodhisattva separates from true good friends and therefore does not hear or know the Prajñāpāramitā, not understanding this matter, his mind becomes unhappy; therefore the māra Pāpīyas comes to disturb him.
Furthermore, Ānanda, if a bodhisattva separates from the Prajñāpāramitā and begins praising non-Dharma teachings, the māra rejoices and thinks: ‘If there are bodhisattvas who speak non-Dharma teachings, then I will have many companions and fulfill my wishes, and I will also cause others to enter the two vehicles of Arhat and Pratyekabuddha.’
Furthermore, Ānanda, if a bodhisattva, upon hearing the profound Prajñāpāramitā, thinks: ‘Is this profundity really not profound?’ Knowing the bodhisattva’s thought, the māra thinks: ‘Now I have found an opening in this person.’
Furthermore, Ānanda, if a bodhisattva speaks arrogantly to another person, saying: ‘I am able to practice the six pāramitās, but you are unable to practice them,’ then the māra finds a weakness in that bodhisattva. At that time, the māra Pāpīyas becomes delighted and joyful.
Furthermore, Ānanda, if a bodhisattva relies on his own wisdom, family lineage, virtues, or understanding, and then gives rise to arrogance and despises others, this bodhisattva also does not possess the characteristics or conduct of one who will not regress, yet he says to another: ‘You are not currently within the lineage of bodhisattvas, nor are you within the Mahāyāna.’
At that time, the māra Pāpīyas rejoices, thinking: ‘Now my palace will no longer be empty; the three evil paths will increase, and my lineage will not diminish.’
The māra constantly observes whether bodhisattvas speak non-Dharma teachings and wishes to make everyone hear those teachings, increasing impure wrong views and causing distorted actions regarding the Dharma, so that body, speech, and mind become attached to wrong blessings. Thus the three evil paths increase, and the māra’s retinue becomes greater. At that time, the māra Pāpīyas becomes even more delighted and plays joyfully.
Furthermore, Ānanda, if a bodhisattva practicing the bodhisattva path argues with one seeking the fruit of Śrāvaka, the māra thinks: ‘This person has already separated from All-Knowing Wisdom, the Great Wisdom.’ Why? Because argument and resentment are not the path of All-Knowing Wisdom. They are the karma of the three evil paths.
Furthermore, Ānanda, if a bodhisattva argues with another bodhisattva, the māra Pāpīyas thinks: ‘Both of them have separated from Buddha wisdom and All-Knowing Wisdom; neither will accomplish Perfect Enlightenment.’ Why? Because that virtuous man has created the three evil karmas, which are not All-Knowing Wisdom.
O Ānanda! A bodhisattva who has not yet received a prediction of Buddhahood, but who with an evil mind disputes with a bodhisattva who has received a prediction, will, according to that intention, pass through many kalpas. Although he has such an evil mind, because he does not abandon All-Knowing Wisdom, he must pass through many kalpas in various realms before later attaining Perfect Enlightenment.”
Ānanda said to the Buddha:
“World-Honored One! During those kalpas that must be passed through, can they be reduced midway?”
The Buddha taught:
“Ānanda! I teach the Dharma for all three vehicles according to their intentions. Whether the number of kalpas is few or many, they must complete all the practices; they cannot be reduced midway.”
The Buddha continued:
“If bodhisattvas dispute with each other, become angry, insult each other, and harbor resentment without repentance, I say that they cannot eliminate the dispute. Such bodhisattvas must pass through many kalpas diligently practicing great vows, and only afterward attain Perfect Enlightenment.
If there is a bodhisattva who, after disputing and becoming angry, regrets it and thinks: ‘This benefit is extremely difficult to obtain. Now I shall humble myself beneath all beings, in this life and in future lives, and I shall cause sentient beings to reconcile. Why did I speak evil words and think evil thoughts toward others? Throughout my life I will never dare do such a thing again. I am like a deaf goat; I will eliminate my faults and accomplish Perfect Enlightenment, liberating sentient beings. Why should I become angry and bury myself? I should no longer become angry and bury myself in this way.’
When the bodhisattva has just thought in this way, the māra Pāpīyas cannot find any fault in that bodhisattva.
Furthermore, Ānanda! One practicing the bodhisattva path should not live together with Śrāvakas. If living together, one should not argue with them, but should think: ‘I should not become angry or dispute with such people. I will accomplish Perfect Enlightenment and overcome all suffering and difficulties.’
Ānanda asked:
“World-Honored One! How should bodhisattvas live together with one another?”
The Buddha said:
“The way bodhisattvas live together should be to regard one another as if living together with the World-Honored One. They should think: ‘This bodhisattva is a companion sitting in the same boat as me, learning together with me, practicing together with me from the Perfection of Giving up to All-Knowing Wisdom.
If this bodhisattva does not understand or follow All-Knowing Wisdom, then I should not follow him. But if this bodhisattva definitely does not become separated from All-Knowing Wisdom, then I will learn from him.’
In this way, the Great Bodhisattva who learns in this manner is called one who learns together.”
Chapter 64: ASKING ABOUT WHAT SHOULD BE LEARNED
Subhūti said:
“World-Honored One! What should a Great Bodhisattva learn?”
The Buddha told Subhūti:
The Great Bodhisattva should learn that inner emptiness, outer emptiness, the emptiness of the self-nature of the five aggregates, and even the self-nature of the path and fruit of Bodhi are empty.
O Subhuti! This emptiness is the Dharma that Great Bodhisattvas should learn. By abiding in this Dharma of emptiness, Great Bodhisattvas accomplish Perfect Enlightenment.
Subhuti said:
World-Honored One! The Bodhisattva who learns the elimination of the five aggregates is learning the wisdom of All-Knowing; the five aggregates being undefiled is learning the wisdom of All-Knowing; learning the cessation of the five aggregates is learning the wisdom of All-Knowing; the non-arising of the five aggregates is learning the wisdom of All-Knowing; and even learning the four unobstructed knowledges is learning the wisdom of All-Knowing.
The Buddha said:
Subhuti! It is as you have said! Learning the elimination of the five aggregates is learning the wisdom of All-Knowing, and even learning non-arising is learning the wisdom of All-Knowing.
The Buddha asked:
Subhuti! What do you think? Does the Suchness of the existence of the five aggregates, up to the Suchness of the path, and the Suchness of the World-Honored One—do these Suchnesses ever diminish?
Subhuti replied:
World-Honored One! No. The Bodhisattva who learns in this way is learning Suchness, learning the wisdom of All-Knowing. Suchness neither becomes exhausted, nor decreases, nor is destroyed. Learning in this way is learning Suchness, learning the wisdom of All-Knowing. The Bodhisattva who learns in this way is learning the six paramitas, learning the thirty-seven factors assisting enlightenment, the eighteen uncommon Dharmas, and the wisdom of All-Knowing.
The Buddha told Subhuti:
The Bodhisattva who learns the Buddha in this way surpasses all other forms of learning and is the supreme learning. Heavenly demons and Mara kings cannot destroy them; they will quickly reach the stage of non-retrogression. The Bodhisattva who learns in this way cultivates the supreme deeds, learns the Dharma of the Tathagata, guides sentient beings, purifies Buddha lands, learns great loving-kindness and great compassion, and teaches sentient beings.
O Subhuti! The Bodhisattva who learns in this way learns the three turnings of the Dharma wheel and the twelve practices of the Dharma wheel, liberating sentient beings. Learning in this way is learning not to lose the seed of Buddhahood, opening the gate of immortality, and learning in this way is learning to reveal the unconditioned Dharma.
O Subhuti! Inferior people cannot learn in this way. Those who learn in this way wish to rescue sentient beings from the ocean of suffering and birth-and-death. Those who learn in this way do not fall into the three evil destinies, are not born in border regions, and are not born into the household of Candala. Those who learn in this way are not afflicted with deafness, blindness, muteness, speech impediments, lameness, or deformities; their faculties are complete, without defects, possessing a beautiful voice, not committing evil acts, and completely not learning false or deviant teachings. Living in this way themselves, whatever they do proceeds smoothly, without obstruction or opposition, and they do not associate with evil people.
Subhuti! Those who learn in this way, by using skillful means, will not be born in the realm of long-lived heavenly beings. What are skillful means? As explained in the Prajna-paramita, they are the four meditations, the four immeasurable minds, and the four formless concentrations, without clinging to the attainment of meditation. Those who learn in this way have the ability to purify all Dharmas and purify the minds of Arhats and Pratyekabuddhas.
Subhuti said:
World-Honored One! The self-nature of all Dharmas is pure. Why then would the Bodhisattva wish to purify all Dharmas?
The Buddha said:
That is correct! The Bodhisattva is originally pure in nature. Learning the Prajna-paramita without weariness or laziness—this is the Prajna-paramita. This Dharma cannot be learned or understood by ordinary, ignorant people. For the sake of sentient beings, the Bodhisattva practices the Dana-paramita and up to the wisdom of All-Knowing. The Bodhisattva who learns in this way is learning the Ten Powers and the powers of Fearlessness. One who learns in this way surpasses the actions of sentient beings.
O Subhuti! For example, treasures of gold and silver extracted from the earth exist in very few places. Most people generate the aspiration to seek the vehicles of the Hearers and Pratyekabuddhas. Few people are able to cultivate the merit of a Wheel-Turning Sage King, while many people cultivate the merit of lesser kings. Few sentient beings are capable of entering the wisdom of All-Knowing, while most enter the path of Arhats and Pratyekabuddhas.
O Subhuti! Many people generate the aspiration for Perfect Enlightenment, but those who accomplish it are very few; most only abide as Arhats or Pratyekabuddhas.
O Subhuti! Many people practice the Bodhisattva path and learn the Prajna-paramita, but those who reach non-retrogression are very few. Therefore, Subhuti, the Bodhisattva who wishes to firmly abide in the stage of non-retrogression should learn the profound Prajna-paramita.
Furthermore, Subhuti! When learning the Prajna-paramita, the Bodhisattva does not give rise to jealousy, breaking precepts, anger, distraction, laziness, or ignorance; does not give rise to the three poisons of greed, anger, and delusion; and does not give rise to attachment to the five aggregates or even to unsurpassed Bodhi. Why? Because when the Bodhisattva practices the profound Prajna-paramita, they do not see any conditioned phenomena that arise, and with regard to unarisen phenomena, they neither obtain nor produce them. Therefore, the Bodhisattva who upholds the profound Prajna-paramita possesses the total dharani of all paramitas. Why? Because when the Bodhisattva learns the Prajna-paramita, all paramitas follow accordingly. It is like a dying person: first the breath ceases, and afterward all the faculties perish.
Subhuti! The Bodhisattva who practices the profound Prajna-paramita enters into all perfections. In order for all perfections to reach completion, the Bodhisattva should learn the profound Prajna-paramita. The Bodhisattva who learns the profound Prajna-paramita surpasses all other learners.
The Buddha asked:
Subhuti! Are the sentient beings in the three-thousand great thousand worlds numerous?
Subhuti replied:
World-Honored One! The sentient beings in Jambudvipa alone are already extremely numerous, not to mention all the sentient beings throughout the three-thousand great thousand worlds.
The Buddha asked:
If all these sentient beings learned the path of being human and all attained Perfect Enlightenment, and a Bodhisattva offered clothing, food, and drink to all of them throughout their entire lives, would the merit and virtue be great?
Subhuti replied:
World-Honored One! It would be extremely great.
The Buddha taught:
That merit is still not equal to the merit of a virtuous man or woman who wholeheartedly maintains mindfulness of the Prajna-paramita. Why? Because this profound Prajna-paramita enables all Great Bodhisattvas to gain great benefit and accomplish Perfect Enlightenment.
Subhuti! The Bodhisattva who wishes to surpass all sentient beings, become a refuge for all sentient beings, become a guide who leads the blind on the way, seek to become a Buddha, realize the Buddha realm, attain freedom like the Buddha, roar the lion’s roar like the Buddha, sound the Buddha’s bell and drum, blow the great conch, establish assemblies for the Buddha to teach the Dharma, resolve everyone’s doubts, and attain all these things should learn the profound Prajna-paramita and practice the Prajna-paramita. The Bodhisattva receives wholesome merit and virtue throughout the three realms; there is nothing that cannot be attained.
Subhuti said:
World-Honored One! Does this Bodhisattva obtain the merit and virtue of Arhats and Pratyekabuddhas?
The Buddha said:
They also obtain the merit and virtue of Arhats, but they are not dependent upon the place of attainment. The Bodhisattva uses wisdom to contemplate the wisdom of Arhats and Pratyekabuddhas, then transcends it without abiding there and rises to the Bodhisattva stages. The Bodhisattva who learns in this way is not far from the wisdom of All-Knowing and quickly accomplishes Perfect Enlightenment.
O Subhuti! Learning in this way, the Bodhisattva receives the support of devas and asuras. The Bodhisattva who practices in this way surpasses Arhats and Pratyekabuddhas and quickly approaches the wisdom of All-Knowing.
O Subhuti! The Bodhisattva who learns in this way will soon practice the Prajna-paramita and will not be separated from the Prajna-paramita. The Bodhisattva who practices the profound Prajna-paramita in this way should know that this is a Dharma without depletion or decrease, not far from the wisdom of All-Knowing, and quickly approaching the wisdom of the three vehicles. If the Bodhisattva thinks otherwise—that this Prajna-paramita does not attain the wisdom of All-Knowing—then such thinking is not practicing the Prajna-paramita. Or if one thinks: This profound Prajna-paramita does not know the Prajna-paramita, does not see the Prajna-paramita, does not know who the Prajna-paramita is, nor who will attain Perfect Enlightenment within the Prajna-paramita; or if one thinks: The Prajna-paramita is neither here nor there, does not arise from within it, and the Dharma-nature is eternally abiding and true; whether there is a Buddha or whether there is no Buddha, the Dharma-nature remains eternally abiding. The Bodhisattva who learns in this way is learning the Prajna-paramita.