THE RADIANT LIGHT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 15
Chapter 65: BEING CLOSE
Śakra, Lord of the Devas, thought: The Bodhisattva who practices the six pāramitās and the eighteen exclusive dharmas surpasses all sentient beings, let alone when he attains unsurpassed Bodhi. Those who arouse the aspiration to learn the knowledge of all things have benefits and lifespans far surpassing those of all people, let alone those who arouse the aspiration for unsurpassed Bodhi. Therefore, those who have not yet generated the aspiration should draw close to such a person.
Thinking this, Śakra scattered Mandārava flowers as an offering to the Buddha and made the vow: If anyone arouses the aspiration for unsurpassed Bodhi, may I obtain vows such as attaining the knowledge of all things, the naturally existing Dharma, and the undefiled Dharma.
Śakra again said to the Buddha:
“World-Honored One! According to my aspiration, one who arouses the aspiration for unsurpassed Bodhi no longer wishes to return to the fruition of an Arhat or a Pratyekabuddha. Rather, that person should abide in the Mahāyāna. Moreover, that person develops the practices and vows by seeing those who suffer in the three realms and creating conditions to help them. Only in this way can it be called the aspiration and vow of a Bodhisattva.
May we vow: We must live in mutual relationship and support, such as: Those who have already been liberated should liberate those who have not yet been liberated; those who have already attained peace should help those who have not yet attained peace; those who have already entered Nirvāṇa should guide all beings to realize Nirvāṇa.”
Śakra said to the Buddha:
“World-Honored One! How much merit will a good man or good woman gain by rejoicing in those who have newly aroused the Bodhisattva aspiration? How much merit by rejoicing in those who have long cultivated that aspiration? How much merit by rejoicing in those who are irreversible? And how much merit by rejoicing in those who are in their final birth before Buddhahood?”
The Buddha said to Śakra:
“Kauśika! The things in the world can still be calculated and measured, but the merit of one who rejoices cannot be calculated or measured.
Kauśika! It is like taking all the water of the oceans throughout the three-thousand-great-thousand worlds and dividing it into drops measured as one hundredth of a strand of hair. The number of those drops could still be counted, but the merit of one who rejoices cannot be calculated.
Kauśika! If one used measures such as bushels, pecks, and liters to measure the entire realm of space throughout an incalculable number of Buddha lands, its quantity could still be known, but that rejoicing merit could not be measured.”
Śakra said to the Buddha:
“World-Honored One! Those who do not arouse joy toward Bodhisattvas who have newly generated the aspiration are members of Māra’s retinue, having come from the realm of Māra. Why? Because those who rejoice in Bodhisattvas who have generated the aspiration destroy Māra. Anyone who wishes always to revere and pay homage to the Three Jewels without being attached to one mark or two marks should rejoice in those who seek unsurpassed Bodhi.”
The Buddha said:
“That is correct, Kauśika! Those who generate the mind of rejoicing will be able to make offerings to Buddhas in all realms. Why? Because all those who newly generate the aspiration create the merit of rejoicing. From the moment one first generates the Bodhisattva aspiration until reaching the Ten Abodes or Correct and Equal Enlightenment, the creation of wholesome karmic merit begins with rejoicing. Through this merit, one quickly approaches the path of unsurpassed Bodhi. Having accomplished that fruition, the Bodhisattva will liberate countless sentient beings.
Kauśika! Therefore, good men and faithful women who have newly generated the aspiration should dedicate the merit of rejoicing toward unsurpassed Bodhi; those who are irreversible and those in their final birth before Buddhahood should do the same. However, they do not seek it through grasping the mind, nor do they depart from the mind.”
Subhūti said:
“The mind is like an illusion; how can it attain unsurpassed Bodhi?”
The Buddha taught:
“How is it? Do you see the mind as being like an illusion?”
Subhūti replied:
“No, World-Honored One! I do not see the mind as being like an illusion, nor do I see it as not being like an illusion.”
The Buddha asked:
“Is there also no Dharma by which that mind can be seen? And does one also not see illusion as attached to the mind? Is seeing in this way the Dharma that accomplishes unsurpassed Bodhi?”
Subhūti replied:
“No, World-Honored One! There is no Dharma that can be grasped, let alone the arising of the Dharma of existence or the Dharma of nonexistence. The Dharma gate is empty and still, cannot be grasped, and cannot be said not to exist. If one claims that the Dharma which is eternally quiescent cannot accomplish unsurpassed Bodhi, then there is nothing that can accomplish that fruition.
World-Honored One! This is because all dharmas cannot be grasped and do not exist. World-Honored One, the six pāramitās and the path are eternally empty and tranquil, therefore unsurpassed Bodhi is accomplished, yet that fruition itself is also eternally empty and tranquil.”
Subhūti said:
“World-Honored One! If Prajñāpāramitā and unsurpassed Bodhi are both eternally empty and tranquil, then how is awakening attained?”
The Buddha praised:
“Excellent, excellent! The knowledge of all things is empty and tranquil, therefore unsurpassed Bodhi is also empty and tranquil.
Subhūti! If Prajñāpāramitā and the knowledge of all things were not peaceful and empty, they would not be Prajñāpāramitā and the knowledge of all things.
Subhūti! Therefore, the presence of Prajñāpāramitā and the knowledge of all things should be understood in this way: it is not by relying on Prajñāpāramitā, nor by being separate from it, that one accomplishes Correct Enlightenment. Without Prajñāpāramitā, one absolutely cannot attain that fruition.”
Subhūti said:
“World-Honored One! Thus the practice of the Bodhisattva’s path is truly profound.”
The Buddha replied:
“Just as you have said, the Bodhisattva’s entering into realization is extremely difficult and profound. Although undergoing hardships, one does not realize a partial Dharma halfway and enter the practices of an Arhat or a Pratyekabuddha.”
Subhūti said to the Buddha:
“World-Honored One! I have heard you say that the Bodhisattva does not undergo suffering. Why? Because that person does not see that he performs these practices in order to attain realization, nor does he see that Prajñāpāramitā can be attained, because all dharmas cannot be grasped. Therefore, what meanings, what dharmas, and what Prajñāpāramitā can be attained in order to accomplish unsurpassed Bodhi?
Subhūti continued: A Bodhisattva’s practice is precisely the practice of things that cannot be grasped. Regarding those dharmas, the Bodhisattva distances himself from limited dharmas within the unlimited.
World-Honored One! If a Bodhisattva hears this and does not lose courage or become lazy, then that person is practicing Prajñāpāramitā, but does not see himself practicing Prajñāpāramitā and does not see himself accomplishing unsurpassed Bodhi. A Bodhisattva practicing Prajñāpāramitā does not think: ‘The fruits of Arhat and Pratyekabuddha are far from me, while the knowledge of all things is close to me.’
It is like space, which does not think ‘it is close to me,’ because space has no discrimination. Likewise, a Bodhisattva practicing Prajñāpāramitā should not think that those two paths are far from him while the knowledge of all things is close to him. Why? Because Prajñāpāramitā itself has no discrimination. It is like an illusory person who does not think that the magician is near him and the audience is far away, because the illusory person has no thoughts. It is like light, which does not think that when it is near me it is bright and when far from me it is dark. Therefore, the Bodhisattva practicing Prajñāpāramitā should not be attached to Correct Enlightenment.
World-Honored One! Prajñāpāramitā is also like this. It is like the Tathāgata, who does not think or teach that the Two Vehicles are far from me and the Buddha fruition is close to me. Because what He teaches is without thought, Prajñāpāramitā is also without thought. It is like the deeds of the Tathāgata, which do not think that the Two Vehicles are far from me and the Buddha fruition is close to me. Why? Because the Tathāgata is without thought, Prajñāpāramitā is also without thought. Just as one’s own actions do not think or speak, the actions of Prajñāpāramitā are also like this.”
At that time, the Venerable Śāriputra asked the Elder Subhūti:
“Is it only Prajñāpāramitā that is without thought?”
Subhūti replied:
“From the six pāramitās, the five aggregates, the six sense faculties, the six entrances, the four meditations, the four immeasurable minds, the four formless concentrations, the thirty-seven factors of enlightenment, the three gates of liberation, the ten powers, the eighteen exclusive dharmas, the four fearlessnesses, the four unobstructed wisdoms, the knowledge of all things, up to the path and conditioned nature—all are without thought.”
Śāriputra asked:
“If the Elder says that all dharmas have no thought, then from where do the five realms arise, and from where do the stages of Stream-enterer, Once-returner, Non-returner, Arhat, Pratyekabuddha, and Buddha arise?”
Subhūti said:
“All sentient beings arise from the four inverted views. The four inverted views create all karmic actions of body, speech, and mind, causing them to receive different bodies such as those of hell beings, hungry ghosts, gods, and humans.”
Śāriputra asked:
“How then are there those who attain the stage of Stream-enterer up to Correct and Equal Enlightenment?”
Subhūti replied:
“Because all those stages are without thought. Therefore, Śāriputra, you should know this: all dharmas are without thought. Knowing this is the true reality of the nature of Dharma.
Śāriputra! The Bodhisattva practices Prajñāpāramitā through non-thought and therefore awakens through the Dharma of non-thought.”
Chapter 66: FIRMNESS
Śāriputra asked Subhūti:
“Does the Great Bodhisattva practicing Prajñāpāramitā practice what is not firm?”
Subhūti replied:
“Indeed! Because the Bodhisattva’s practice of Prajñāpāramitā is a practice of non-firmness, and even the Omniscient Wisdom is likewise. Therefore, the Bodhisattva who practices Prajñāpāramitā and the Omniscient Wisdom are neither firm nor non-firm.
At that time, thousands of devas from the Desire Realm and the Form Realm thought: ‘If there are virtuous men and women who arouse the mind of Anuttara-samyak-saṃbodhi and practice Prajñāpāramitā, then we should pay homage to them. Or those who have practiced Prajñāpāramitā but do not accept attaining realization halfway, who do not enter the ranks of Arhats or Pratyekabuddhas—we should bow our heads in reverence to such beings.’
Subhūti said to the devas:
“It is not surprising that Bodhisattvas do not abide in any phenomena in order to attain the fruit of Arhatship or Pratyekabuddhahood. If a person, for the sake of countless sentient beings, makes vows, although he does not see any beings, yet wishes to liberate sentient beings, that is truly extraordinary. Therefore, a Bodhisattva who arouses the mind of Anuttara-samyak-saṃbodhi and wishes to gather and guide sentient beings is like someone who wishes to gather and guide space. Why? Because space and sentient beings are both tranquil and still; sentient beings and space are both empty. Space is not firm, therefore sentient beings are also not firm.
O devas! Because sentient beings are not firm, this person makes vows. It is precisely because of this that these Bodhisattvas are so extraordinary. Because making vows toward sentient beings is like contending with space. Although the Bodhisattva makes vows toward sentient beings, he does not see any sentient beings, because sentient beings are empty and quiescent, and therefore the vows are also empty and quiescent.
Furthermore, because of practicing Prajñāpāramitā, when hearing such teachings, the Bodhisattva does not become frightened, does not become lazy, does not think it is difficult and retreat. What this means is that because the five aggregates are empty and quiescent, sentient beings are empty and quiescent; the six pāramitās, the six sense objects, internal and external emptiness, the emptiness of existence and non-existence, the eighteen elements, the thirty-seven aids to enlightenment, the four dhyānas, the four immeasurable minds, the four formless concentrations, the four unobstructed wisdoms, the ten powers, the four fearlessnesses, great loving-kindness, great compassion, the eighteen exclusive qualities, and even Omniscient Wisdom are all empty and quiescent. By practicing Prajñāpāramitā, the Bodhisattva hears such things and is neither frightened nor retreats.
The Buddha asked Subhūti:
“Why do you say that a Bodhisattva practicing Prajñāpāramitā does not become afraid or lazy?”
Subhūti replied:
“World-Honored One! Because there is nothing to possess, there is no fear; because things are empty and quiescent, there is no laziness. Likewise, because of non-possession and emptiness, the Bodhisattva practices Prajñāpāramitā without fear and without laziness. Why? Because fear and laziness cannot be grasped. This is the Bodhisattva’s practice of Prajñāpāramitā.
The Great Bodhisattva, by practicing in this way, receives homage from the devas of Brahmā and Śakra. Not only do the devas of Brahmā and Śakra pay homage to those who practice Prajñāpāramitā, but even the devas of the Pure Abodes heavens come to pay homage to the Bodhisattvas practicing Prajñāpāramitā.”
The Buddha said:
“Subhūti! All Buddhas abiding throughout the ten directions care for this person. In summary, through practicing Prajñāpāramitā, the Bodhisattva fully possesses the five pāramitās and Omniscient Wisdom.
Subhūti! You should know that if all Buddhas care for these Bodhisattvas practicing Prajñāpāramitā, then the day of their Buddhahood is not far away.
Subhūti! Suppose that as many people as the sands of the Ganges become Māras, and each Māra brings as many retinues as the sands of the Ganges, and all together they unite with their followers to disturb the Bodhisattva practicing Prajñāpāramitā. They certainly would not be able to do so.
There are two things through which evil Māras cannot remain within the path and destroy the Bodhisattva:
– Contemplating that all phenomena are empty.
– Not abandoning sentient beings.
There are also two things through which evil Māras cannot destroy:
– Actions that accord with the Dharma.
– Constantly remembering the Buddhas and Bodhisattvas.
Those who practice Prajñāpāramitā are protected and comforted by the devas, who say:
‘Virtuous son, the day you attain unsurpassed perfect enlightenment is not far away. Therefore, do not abandon your practices of emptiness, signlessness, and wishlessness.’
The Bodhisattva who practices in this way becomes a place of refuge for those without refuge, a place of protection for those without protection, a shelter for those without homes, a light for those in darkness, and a clear eye for those without eyes. That Bodhisattva is praised and extolled by all Buddhas together with the monks and Bodhisattvas throughout the ten directions.
Subhūti! For example, whenever I teach the Dharma, I often praise Bodhisattvas such as Bodhisattva Bảo Tạo, Bodhisattva Thức Văn, and those Bodhisattvas practicing the pure conduct in the Buddha-field of Wonderful Bliss. I also often praise the Noble Ones there. Just as the Buddhas of the ten directions, with joyful expressions, praise the Bodhisattvas practicing Prajñāpāramitā.
The newly initiated Bodhisattvas who wish to perfect the practices and fruits of Buddhahood until attaining unsurpassed perfect enlightenment and Omniscient Wisdom are likewise praised by the Buddhas of the ten directions. Why? Because there are few Bodhisattvas who are capable of practicing exactly according to the conduct of the Buddha.
Subhūti said to the Buddha:
“World-Honored One! Do the Buddhas, with joyful expressions, praise Bodhisattvas who are still subject to regression or those who are irreversible?”
The Buddha said to Subhūti:
“There are irreversible Bodhisattvas who practice Prajñāpāramitā, and there are Bodhisattvas who have not yet received prediction who practice Prajñāpāramitā. The Buddha also teaches the Dharma and praises them, and likewise praises the Bodhisattvas in the Buddha-field of Wonderful Bliss who have learned this Dharma.
For those Bodhisattvas who are capable of practicing Prajñāpāramitā and know that phenomena do not arise, yet have not attained the realization of non-arising from anywhere; who know that phenomena are empty, yet have not attained the realization of non-arising from anywhere; who know that phenomena are pure, yet have not attained the realization of non-arising from anywhere; who know that phenomena are without possession and without firmness, yet have not attained the realization of non-arising from anywhere—the Buddhas, with joyful expressions, praise these Bodhisattvas, mention their names, and commend them, saying:
‘Because this person has abandoned the fruits of Arhatship and Pratyekabuddhahood, he will receive the prediction of unsurpassed Bodhi.’
There are also those who practice Prajñāpāramitā but have not yet been praised by the Buddhas; they too will become irreversible and attain Omniscient Wisdom.
Furthermore, Subhūti! When hearing the teaching of Prajñāpāramitā, the Bodhisattva does not hesitate, does not fear, and does not become lazy.
Furthermore, after receiving the Buddha’s instruction, that person then goes to the Buddha-field of Wonderful Bliss to hear Prajñāpāramitā and meet the Noble Ones there. Those beings are also very joyful and say:
‘This person practiced Prajñāpāramitā and was therefore born here; he will also attain this Dharma.’
Subhūti! Therefore, you should know that the sound of Prajñāpāramitā has many benefits. If merely the sound of Prajñāpāramitā itself has such benefits, how much more so for one who practices Prajñāpāramitā and abides in Omniscient Wisdom according to the Dharma!”
Subhūti said to the Buddha:
“World-Honored One! If always abiding according to the Dharma, always being according to the Dharma, means there is no possession, then how can one abide in Omniscient Wisdom?
World-Honored One! The Thusness of liberation has no Dharma to attain, so who is the person abiding in Thusness? Who abides within Thusness? Who awakens? Who abides in Thusness? Who teaches the Dharma? Since Thusness cannot be seen, how can there be someone abiding in Thusness and someone attaining awakening? Such a thing is completely impossible.”
The Buddha said to Subhūti:
“Subhūti! As you have said, abiding in Thusness is not different, because it is neither arising nor ceasing. Then who is the person who abides in it and becomes a Buddha? Who teaches the Dharma? All are without possession.”
At that time, Śakra said to the Buddha:
“World-Honored One! Because Prajñāpāramitā is profound, it is extremely difficult for a Bodhisattva wishing to attain unsurpassed perfect enlightenment.
World-Honored One! There is no person abiding in Thusness, no person who becomes Buddha, and no person who teaches the Dharma. Although there is no seeing and nothing to possess, when a Bodhisattva hears this, he still does not become afraid.”
Subhūti said to Śakra:
“Kauśika! According to what has been said, the Bodhisattva is truly extraordinary and wondrous, because regarding this profound Dharma there is no doubt or regression. I ask you, if all phenomena are empty, then who is confused? Who advances or retreats?”
Śakra said to Subhūti:
“Venerable One, you only speak of emptiness, and there is no obstruction. It is like shooting a bow into the sky: the arrow flies without obstruction. What you have just said is the same; there is truly no attachment.”
Chapter 67: SENDING BACK
At that time, Śakra said to the Buddha:
“World-Honored One! Are the things I have just said in accordance with and in harmony with the Dharma?”
The Buddha replied:
“That is correct, Kauśika! The things you have just asked about accord with the matter itself and are without error.”
Śakra said:
“World-Honored One! The things that Venerable Subhūti has just stated are very wondrous. The Venerable said that he does not depart from all dharmas: Emptiness, Signlessness, Wishlessness, up to the thirty-seven factors that aid enlightenment and the Path.”
The Buddha said to Śakra:
“O Kauśika! Venerable Subhūti constantly practices the conduct of emptiness. Therefore, regarding dharmas such as the six pāramitās, the thirty-seven factors that aid enlightenment, the four emptiness absorptions, the four fearlessnesses, the four unobstructed knowledges, the four immeasurable minds, great loving-kindness, great compassion, the eighteen uncommon dharmas, the Path, the wisdom of omniscience, and even the Tathāgata and the marks and characteristics of the Tathāgata—these dharmas do not even exist, let alone there being someone who remembers, someone who abides, someone who cultivates, or someone who realizes them.
“O Kauśika! Subhūti means practicing all dharmas as empty and tranquil. Subhūti means practicing without possessing anything with regard to the dharmas of Emptiness, Signlessness, and Wishlessness. Therefore, it is called the practice of Subhūti. If one compares Subhūti’s actions with the cultivation of Prajñāpāramitā by a Great Bodhisattva, that practice is hundreds of thousands of millions of billions of times beyond comparison. Why? Because a Bodhisattva who practices Prajñāpāramitā is precisely one who deserves respect and surpasses the ranks of the Arhats and Pratyekabuddhas, except for the Buddhas, the Tathāgatas.
“Therefore, Great Bodhisattvas who wish to surpass gods and humans must practice Prajñāpāramitā. By practicing in this way, they surpass the Śrāvakas and Pratyekabuddhas. Such a person becomes complete in the Buddha-dharmas, penetrates the wisdom of omniscience, and accomplishes Buddhahood.”
At that time, the gods of the Heaven of Trāyastriṃśa in the assembly scattered māndārava flowers as an offering to the Buddha. At the same time, six thousand monks adjusted their robes, bowed before the Buddha, and knelt upright facing Him. Through the Buddha’s majestic spiritual power, each of them held hands full of māndārava flowers and scattered them upward as an offering to the Buddha. After making the offering, they all said:
“World-Honored One! We will carry out the wondrous practices that the Buddhas have performed.”
Understanding the aspirations of the monks, the Buddha smiled. From His mouth, five-colored rays of light shone forth, illuminating the ten directions, then returned, circling His body three times, and entered the crown of His head.
At that time, Venerable Ānanda stood up, adjusted his robes, knelt upright, joined his palms, and said to the Buddha:
“For what causes and conditions do You smile and emit this light? The Buddha does not smile without reason. I wish to hear Your true words.”
The Buddha said to Ānanda:
“These six thousand monks, in future lives, during the kalpa of Duō-lóu-bā-ni, will all become Buddhas with the name Flower-Scattering Tathāgata. Their lands, assemblies, and disciples will all be the same, and their lifespans will also be one thousand years. When these monks become Buddhas, all worlds will rain five-colored flowers as offerings.
“Furthermore, Ānanda, after these monks pass away, wherever they are reborn they will all leave home, practice the Path, and only after a long period of time will they accomplish unsurpassed Bodhi.
“Therefore, Ānanda, a Great Bodhisattva who wishes to attain the supreme wondrous practice and accomplish the state of a Tathāgata must practice Prajñāpāramitā.
“Ānanda! If there are virtuous men or faithful women who practice this Prajñāpāramitā, you should know that they are people who have come here from Tuṣita Heaven. There, they previously heard this Dharma and attained wisdom.
“Or if any virtuous man or faithful woman hears this profound Prajñāpāramitā, then accepts, learns, copies, recites, and expounds it exactly as the Buddha taught, you should know that such people have already perfected this merit under the teachings of Buddhas of the past before coming here. Such virtuous men and faithful women do not create the merits of Śrāvakas or Pratyekabuddhas, and certainly do not hear this Prajñāpāramitā because of those merits.
“Ānanda! Any virtuous man or faithful woman who hears Prajñāpāramitā and receives, reads, recites, and expounds it has the honor and fortune as if they themselves had encountered the Buddha.
“Furthermore, Ānanda! If any virtuous man or faithful woman, upon hearing this profound Prajñāpāramitā explained, does not become frightened but instead rejoices and is inspired, know that in the presence of past Buddhas they, together with good spiritual friends, have completed this practice and will no longer retreat from the three vehicles. Because with a firm and enduring mind of diligence, they have practiced the six pāramitās up to the wisdom of omniscience and do not remain among Śrāvakas and Pratyekabuddhas. Therefore, Ānanda, I entrust this Dharma of Prajñāpāramitā to you.
“Ānanda! Among all the teachings I have spoken, if this particular Prajñāpāramitā Dharma is forgotten, it is truly a grave offense. Indeed, if one preserves this Dharma but forgets or loses even one sentence or one word, the offense is extremely serious.
“Ānanda! I entrust this profound Dharma-door of Prajñāpāramitā to you. You should carefully receive it, remember it, and recite it. If any virtuous man or faithful woman receives, recites, and practices according to this Prajñāpāramitā Dharma, then that person has upheld the Path Dharma of all Buddhas of the three times. Or if any virtuous man or faithful woman uses fragrant incense, beautiful flowers, banners, and precious canopies to make offerings to the Dharma of Prajñāpāramitā, then that person has made offerings to me and to all Buddhas of the three times. Or if any virtuous man or faithful woman hears teachings on the profound Prajñāpāramitā and wishes to arouse the mind to make offerings, then that person has made offerings to the Buddhas of the three times.
“Therefore, Ānanda! If you respectfully honor me, you must respectfully honor Prajñāpāramitā. Whenever you copy this scripture, you must be careful not to omit even a single sentence.
“Ānanda! Therefore, I entrust this Prajñāpāramitā Dharma-door to you.
“Ānanda! At present, I am the most noble among the three realms, and this Prajñāpāramitā Dharma is likewise supreme, surpassing all the teachings I have entrusted. I entrust this Prajñāpāramitā Dharma-door to you.
“Therefore, Ānanda! You should proclaim to all gods, nāgas, spirits, and humans in the world: Whoever wishes to respect me and the Three Jewels, and whoever wishes to preserve the Path of the Buddhas of the three times, should respect and preserve Prajñāpāramitā. In this way, my True Dharma will endure forever.
“Ānanda! If any virtuous man or faithful woman receives, recites, remembers, practices, and explains the meanings of this Prajñāpāramitā Dharma-door to others, that person will quickly attain the wisdom of omniscience and accomplish unsurpassed Bodhi.
“Ānanda! The Path of all Buddhas arises from Prajñāpāramitā; the Buddhas of the three times all arise from Prajñāpāramitā.
“Ānanda! A Bodhisattva who wishes to learn Prajñāpāramitā should learn the six pāramitās. Because the six pāramitās are the mother that gives birth to Bodhisattvas, those who learn the six pāramitās will all accomplish unsurpassed Bodhi.
“Therefore, Ānanda! If you practice and uphold the six pāramitās, it surpasses even the Dharma that I have entrusted to you. Because the six pāramitās are the Dharma treasury of the Tathāgatas, the inexhaustible treasury. The Buddhas of the three times turn the Dharma wheel to teach and transform beings; they all take the six pāramitās as their treasury, and they themselves learned these six pāramitās and accomplished unsurpassed Bodhi. The disciples of these Buddhas all learn the six pāramitās and enter Nirvāṇa. Those who have not yet attained Nirvāṇa should learn these six pāramitās.
“Ānanda! Suppose you taught the Dharma and transformed disciples throughout the three-thousand-great-thousand worlds, causing them all to attain the fruit of Arhatship. Even so, this would still not be worthy of being called the teaching of my disciples, nor would it equal the merit of someone who teaches Bodhisattvas even one sentence of Prajñāpāramitā. One who can teach in this way is truly carrying out the teaching of my disciples.”
Then the Buddha asked:
“Ānanda! Compared with the merit of the person who practices the six pāramitās and the example I have just given, is the merit greater?”
Ānanda replied:
“World-Honored One! It is greatly greater.”
The Buddha said:
“Ānanda! Even that is not equal to the merit of one of my disciples who proclaims Prajñāpāramitā for one day, one session, one hour, or even a moment. The person who receives such superior merit surpasses the person who liberates Śrāvakas and enables them to attain Arhatship. Why? Because the merit of a Bodhisattva has already surpassed all Arhats and Pratyekabuddhas. Why? Because the Bodhisattva wishes to accomplish unsurpassed Bodhi, to protect and comfort all sentient beings, and to enable them all to attain that same fruition.
“Ānanda! Those who practice the six pāramitās, the thirty-seven factors that aid enlightenment, and the wisdom of omniscience will have their merit increase and will certainly accomplish unsurpassed Bodhi.”
While this Dharma was being proclaimed, in the great assembly consisting of the four groups of disciples and the eight classes of beings, the Buddha manifested His miraculous spiritual power, causing the entire assembly to see Akṣobhya Tathāgata teaching the Dharma, surrounded by His assembly. That assembly was like a vast ocean, entirely composed of Arhats free from defilements, all possessing mastery, having attained liberation of mind and liberation through wisdom, having cast off the burden, having completed what needed to be done, like great dragons and elephants: what needed to be done had been done, no more habitual karma remained, possessing simultaneous liberation, and all vows having been fulfilled. The merits of the Arhats in that assembly were all like this, along with countless Great Bodhisattvas whose majestic virtue and dignity could not be measured.
At that time, the Buddha withdrew His spiritual power, and the entire assembly could no longer see that realm.
The Buddha said to Ānanda:
All dharmas are likewise so: they cannot be seen with the eyes. Dharmas do not oppose one another; a dharma is not the same as another dharma; they do not see one another, nor do they know one another, just as at present this assembly no longer sees Buddha Akṣobhya and His Buddha-land. All dharmas are likewise so: they cannot oppose one another, cannot see one another, and cannot know one another.
Ānanda! A dharma does not know and does not see because all dharmas are not created or made. Why? Because all dharmas are empty, cannot be grasped, cannot be conceived of, and are without thought.
It is like an illusory person who knows nothing, therefore performs things that should not be done and are not real. A great Bodhisattva practicing in this way is practicing Prajñāpāramitā; therefore, regarding all dharmas, there is no place where he enters.
Ānanda! A Bodhisattva who learns in this way is learning Prajñāpāramitā. Whoever wishes to attain the perfections should learn Prajñāpāramitā. One who learns in this way is the most honored above all, far surpassing those who have attained accomplishment. Such a person becomes a shelter for those in the world who have no shelter, and becomes a place of refuge for those who have no refuge.
The Buddha, by learning Prajñāpāramitā, is able to use His right arm to lift up this three-thousand-great-thousand world and then place it back in its original place, yet all sentient beings remain unaware. Why? Because the Buddhas of the three times, through learning Prajñāpāramitā, attained accomplishment, and it is also through learning it that They attained the unobstructed wisdoms.
Ānanda! A person who learns Prajñāpāramitā is more honored than those who learn other teachings and more honored than those who achieve accomplishment through other teachings. One who learns in this way also wishes to become equal to Prajñāpāramitā, reaching the ultimate limit of space. Why? Because the characteristic of the wisdom of the perfection cannot be compared.
Ānanda! I have never spoken of the limit of Prajñāpāramitā. Ānanda, the human body has a quantity, words and phrases have a quantity, meanings have limits, but this Prajñāpāramitā has no limit.
Ānanda said to the Buddha:
“World-Honored One! Why does Prajñāpāramitā have no limit?”
The Buddha said:
Ānanda! Because Prajñāpāramitā is inexhaustible, it has no limit; because Prajñāpāramitā is empty and still, it has no limit. The Tathāgatas of the three times all attained accomplishment through learning this teaching. These teachings also do not become exhausted because of that.
Ānanda! Therefore I say that Prajñāpāramitā cannot be exhausted, and there is also no person capable of making this teaching exhausted. “Not exhausted” means that if someone says, “I wish to bring Prajñāpāramitā to an end,” that person is wishing to bring space itself to an end.
Ānanda! The six pāramitās cannot be exhausted, nor is there anyone capable of exhausting them. Even the wisdom of omniscience cannot be exhausted; there is no one who can exhaust it, and it neither becomes exhausted. That dharma also does not arise. If arising does not even exist, how could exhaustion exist?
At that time, the Buddha manifested the mark of a broad and long tongue covering His entire face and said to Ānanda:
“You should present, proclaim, explain, and clarify this Prajñāpāramitā in detail, clearly and coherently, for the four assemblies. Because this Prajñāpāramitā gives rise to all dharmas, the practitioners of the three Vehicles must follow this teaching so that their learning may be accomplished.
Ānanda! This profound Prajñāpāramitā is the repository of all dharmas; all written words enter and gather there. Moreover, this Prajñāpāramitā itself consists of all the methods of Dhāraṇī. Therefore, Bodhisattvas who wish to learn the methods of Dhāraṇī should learn Prajñāpāramitā. Those Bodhisattvas who attain the dharma of Dhāraṇī possess eloquence to preserve and uphold those teachings. However, Prajñāpāramitā is also precisely the dwelling place of the Bodhisattvas and Buddhas of the three times. Therefore, I proclaim to all that whoever receives, recites, and studies Prajñāpāramitā has already grasped the entire path of the Buddhas of the three times.
Ānanda! Now I teach you the practice of Prajñāpāramitā. Your maintaining this teaching is precisely the preservation of all teachings.”
Chapter 68: INEXHAUSTIBLE
At that time, Subhūti thought: “The path of the Buddhas’ teachings is vast and profound; I should ask the World-Honored One.” Then he said:
Venerable World-Honored One! How is this Prajñā-pāramitā inexhaustible?
The Buddha replied:
Space cannot be exhausted; the Prajñā-pāramitā cannot be exhausted.
Subhūti asked:
Venerable World-Honored One! How should a bodhisattva enter into the Prajñā-pāramitā?
The Buddha replied:
A bodhisattva should enter into the Prajñā-pāramitā through such dharmas as: the five aggregates being inexhaustible, the six pāramitās being inexhaustible, and up to the wisdom of omniscience being inexhaustible. Thus, the bodhisattva’s entering into the Prajñā-pāramitā is likewise.
Furthermore, Subhūti! A bodhisattva should enter into the Prajñā-pāramitā through these dharmas: ignorance, like space, cannot be exhausted; formations, like space, cannot be exhausted; consciousness, like space, cannot be exhausted; name-and-form, like space, cannot be exhausted; the six sense bases, like space, cannot be exhausted; contact, like space, cannot be exhausted; feeling, like space, cannot be exhausted; craving, like space, cannot be exhausted; grasping, like space, cannot be exhausted; existence, like space, cannot be exhausted; birth, aging, illness, death, sorrow, lamentation, suffering, and distress are like space and cannot be exhausted.
Subhūti! A bodhisattva should practice in this way in order to enter into the Prajñā-pāramitā. If a bodhisattva contemplates the twelve links of dependent origination as abandoning ignorance and corresponding to non-entry, then the bodhisattva who contemplates these dharmas of the twelve links of dependent origination will attain the place of enlightenment. There, by contemplating these dharmas, the bodhisattva immediately attains the wisdom of omniscience.
Subhūti! Any bodhisattva who knows that space cannot be exhausted and therefore contemplates the twelve causes and conditions through the Prajñā-pāramitā will certainly not fall into the ranks of arhats and pratyekabuddhas, but will attain unsurpassed perfect enlightenment.
Subhūti! Those virtuous men and faithful women who practice the bodhisattva path yet still regress, do not study the Prajñā-pāramitā, do not know how to practice the Prajñā-pāramitā, do not know the twelve causes and conditions as being like space, and do not know skillful means. Therefore, they still regress from unsurpassed perfect enlightenment.
Furthermore, Subhūti! Those bodhisattvas who do not regress are those who practice the Prajñā-pāramitā through skillful means and know that space is inexhaustible, thus entering into the Prajñā-pāramitā.
Subhūti! A great bodhisattva who contemplates the twelve causes and conditions in this way does not see any dharma as arising from causes and conditions; does not see any dharma as permanent and not subject to destruction; does not see anything as accidental; does not see beings, self, person, or lifespan; does not see any understanding; does not see impermanence or non-self, nor does one see pure dharma or impure dharma.
Subhūti! A great bodhisattva should contemplate the twelve causes and conditions through the Prajñā-pāramitā in this way.
Subhūti! Because the great bodhisattva practices the Prajñā-pāramitā, at that time they do not see the five aggregates as permanent, impermanent, suffering, happiness, self, non-self, pure, or impure; and even the wisdom of omniscience is not seen in such a way.
Subhūti! When the great bodhisattva practices the Prajñā-pāramitā, they also do not see any dharma that can be grasped in order to see the Prajñā-pāramitā; up to the path itself, they do not see any existing dharma through which the path can be seen.
Subhūti! A great bodhisattva who practices the Prajñā-pāramitā in this way does not rely upon any dharmas.
Subhūti! When a great bodhisattva practices the Prajñā-pāramitā in this way and does not rely upon any dharmas, the demon Pāpīyas becomes greatly sorrowful and distressed, like a person who has just lost their parents.
Subhūti said to the Buddha:
Venerable World-Honored One! Is it only the demon here who becomes sorrowful and distressed, or are all demons throughout the three-thousand-great-thousand worlds likewise?
The Buddha replied:
All demons throughout the three-thousand-great-thousand worlds are sorrowful and distressed; they are all unable to remain peacefully in their own places. When the great bodhisattva practices this conduct, all devas and demon kings are unable to control them.
Subhūti! A great bodhisattva who wishes to attain unsurpassed perfect enlightenment must practice the Prajñā-pāramitā. A great bodhisattva who studies the Prajñā-pāramitā is precisely one who fully possesses all the pāramitās.
Subhūti said to the Buddha:
Venerable World-Honored One! Why is it called that a bodhisattva fully possesses the six pāramitās?
The Buddha said to Subhūti:
The essential point of a bodhisattva practicing the six pāramitās is to maintain mindfulness of the conduct of the wisdom of omniscience. This is the great bodhisattva practicing the six pāramitās.
Chapter 69: THE RELATIONSHIP BETWEEN THE SIX PERFECTIONS
At that time, Subhūti said to the Buddha:
Venerable World-Honored One! How does a bodhisattva practice the Perfection of Giving while also encompassing the Perfection of Moral Discipline?
The Buddha replied:
A bodhisattva who seeks All-Wisdom should give through body, speech, and mind, practicing the three kinds of purity for sentient beings. This is the bodhisattva practicing giving while also cultivating the Perfection of Precepts.
Subhuti said to the Buddha:
What is meant by a bodhisattva practicing giving while also cultivating the Perfection of Patience?
The Buddha replied:
When a bodhisattva practices giving and the recipient responds with hostility, contempt, or insults with harsh words, the bodhisattva does not become angry with them. This is the bodhisattva practicing giving while also cultivating the Perfection of Patience.
Subhuti said to the Buddha:
What is meant by a bodhisattva practicing giving while also cultivating the Perfection of Diligence?
The Buddha replied:
When a bodhisattva practices giving and is insulted and looked down upon by the recipient, yet remains steadfast in mind and gives even more without regret, the bodhisattva always thinks: “I must always practice giving and never miss any opportunity.” The bodhisattva generously gives to both those who are in need and those who need help but cannot come, always giving to recipients without considering whether they are close or distant. This is the bodhisattva practicing giving while also cultivating the Perfection of Diligence.
Subhuti asked:
What is meant by a bodhisattva practicing giving while also cultivating the Perfection of Meditation?
The Buddha replied:
A bodhisattva practices giving in order to seek All-Wisdom; therefore, their mind is neither disturbed nor attached to the fruition of the Arhat or Pratyekabuddha paths. This is the bodhisattva practicing giving while also cultivating the Perfection of Meditation.
Subhuti said to the Buddha:
What is meant by a bodhisattva practicing giving while also cultivating the Perfection of Prajna?
The Buddha replied:
When giving, the bodhisattva always regards it in this way: “My act of giving is like an illusion, like a dream. According to the act of giving, there is no seeing that sentient beings increase or decrease, nor is there seeing that there is someone who receives or someone who does not.” This is practicing giving while also cultivating the Perfection of Prajna.
Subhuti said to the Buddha:
World-Honored One! What is meant by a bodhisattva practicing the Perfection of Precepts while also cultivating the other five Perfections?
The Buddha replied:
Through guarding and restraining oneself, one does not seek the fruition of the Arhat or Pratyekabuddha paths. One abides in precepts, does not kill sentient beings, does not steal, does not violate pure conduct, and does not transgress the ten precepts. One maintains precepts, practices giving, gives to those who uphold precepts, and then teaches sentient beings to practice the Perfection of Patience.
The Buddha continued:
If a bodhisattva practicing the Perfection of Precepts has someone come and cut away parts of their body, even then they do not become angry, but rejoice and say: “I have gained great benefit, because someone has come to cut away my body and protect me.” This is a bodhisattva practicing the Perfection of Precepts while also cultivating the Perfection of Patience.
Subhuti said:
What is meant by a bodhisattva practicing the Perfection of Precepts while also cultivating the Perfection of Diligence?
The Buddha replied:
Because when practicing the Perfection of Precepts, the three karmas of the bodhisattva are not lazy.
The bodhisattva always thinks: “I should bring sentient beings from the place of birth and death to the shore of liberation.” This is the bodhisattva practicing the Perfection of Precepts while also cultivating the Perfection of Diligence.
Subhuti said:
What is meant by a bodhisattva practicing the Perfection of Precepts while also cultivating the Perfection of Meditation?
The Buddha replied:
By practicing the Perfection of Precepts, the bodhisattva enters the first meditation through the fourth meditation but does not rely on the two vehicles. The bodhisattva always thinks: “While in meditation, I should liberate sentient beings.” This is the bodhisattva practicing the Perfection of Precepts while also cultivating the Perfection of Meditation.
Subhuti said:
What is meant by a bodhisattva practicing the Perfection of Precepts while also cultivating the Perfection of Prajna?
The Buddha replied:
When maintaining precepts, the bodhisattva does not see any dharma as stopping, abiding, existing, nonexistent, wrong, or right; because the Perfection of Prajna and skillful means do not fall into the two vehicles. This is the bodhisattva practicing the Perfection of Precepts while also cultivating the Perfection of Prajna.
Subhuti said:
What is meant by a bodhisattva practicing the Perfection of Patience while also cultivating the Perfection of Giving?
The Buddha replied:
When practicing the Perfection of Patience, from the time of generating the aspiration until sitting at the place of enlightenment, if all sentient beings come to insult, despise, cut, or dismember the four limbs of the bodhisattva, the bodhisattva still stands firmly upon the ground of patience and always thinks: “Although people do not accept it, I will still practice giving and will not miss even a single moment.” The bodhisattva dedicates that merit so that all sentient beings may accomplish unsurpassed Bodhi. Although making this vow, the bodhisattva does not abide in the two places; these two places are the mark of wishing and the mark of creating. This is the bodhisattva practicing the Perfection of Patience while also cultivating the Perfection of Giving.
Subhuti said:
What is meant by a bodhisattva practicing the Perfection of Patience while also cultivating the Perfection of Precepts?
The Buddha replied:
From the time of generating the aspiration until sitting at the place of enlightenment, the bodhisattva does not commit the ten unwholesome deeds (from killing to wrong views). The bodhisattva practices the ten wholesome actions, and the mind does not contemplate the two vehicles. The bodhisattva dedicates this merit to all sentient beings so that they may generate the aspiration for unsurpassed Bodhi, yet does not become attached to the three vehicles. This is the bodhisattva practicing the Perfection of Patience while also cultivating the wisdom of the Perfection of Precepts.
Subhuti said:
What is meant by a bodhisattva practicing the Perfection of Patience while also cultivating the Perfection of Diligence?
The Buddha replied:
While practicing patience, the bodhisattva gives rise to diligence and says: “I will travel throughout hundreds of thousands of yojanas, or hundreds of thousands of Buddha realms, or countless Buddha realms. If there is anyone who does not uphold precepts, I will teach them to uphold precepts, and according to their needs, I will use the teachings of the three vehicles to guide them toward liberation.” The bodhisattva dedicates this merit so that all sentient beings generate the aspiration for unsurpassed Bodhi. This is the bodhisattva practicing the Perfection of Patience while also cultivating the Perfection of Diligence.
Subhuti said:
What is meant by a bodhisattva practicing the Perfection of Patience while also cultivating the Perfection of Prajna?
The Buddha replied:
Practicing the Perfection of Patience from the time of generating the aspiration until sitting at the place of enlightenment, the bodhisattva contemplates all dharmas as pure, empty, peaceful, and inexhaustible. Through the purity of dharma, the bodhisattva realizes unsurpassed Bodhi, sits at the place of enlightenment, attains All-Wisdom, and turns the Dharma wheel. This is the bodhisattva practicing the Perfection of Patience while also cultivating the Perfection of Prajna.
Subhuti, the bodhisattva’s summary is that there is neither attachment nor abandonment.
Subhuti said:
What is meant by a bodhisattva practicing the Perfection of Diligence while also cultivating the Perfection of Giving?
The Buddha replied:
A bodhisattva practices diligence from the time of generating the aspiration until sitting at the place of enlightenment. During this period, the three karmas of the bodhisattva do not have even a moment of thought about eating, sleeping, or laziness. The bodhisattva dedicates that diligence toward unsurpassed Bodhi, but there is no perception of grasping or accomplishment. For the sake of all sentient beings, the bodhisattva travels through hundreds of thousands of yojanas and hundreds of thousands of Buddha realms, from one Buddha realm to another. If there are still sentient beings who have not been liberated, the bodhisattva arranges for them by teaching the Dharma of the three vehicles so that they may be liberated, yet the bodhisattva does not see anyone being liberated. For those who lack the capacity to practice the path of Buddhas and bodhisattvas, the bodhisattva teaches them the path of the Pratyekabuddhas. If there are no Pratyekabuddhas, the bodhisattva teaches them to uphold the ten wholesome deeds. Even if only one person is guided onto the path, practices the Dharma, and receives giving from sentient beings, after this matter is completed, the bodhisattva dedicates that merit so that all sentient beings may accomplish unsurpassed Bodhi and not enter the two vehicles. This is the bodhisattva practicing the Perfection of Diligence while also cultivating the Perfection of Giving.
Subhuti said:
What is meant by a bodhisattva practicing the Perfection of Diligence while also cultivating the Perfection of Precepts?
The Buddha replied:
Practicing the Perfection of Diligence from the time of generating the aspiration until sitting at the place of enlightenment, the bodhisattva upholds the ten wholesome deeds, encourages everyone to practice them, and rejoices in those who practice the ten wholesome deeds. When receiving and upholding the precepts, the bodhisattva does not seek the pleasures of the three realms and does not incline toward the two vehicles. The bodhisattva dedicates this merit so that all sentient beings accomplish unsurpassed Bodhi through this action, but does not think of the doer in the three times. This is the bodhisattva practicing the Perfection of Diligence while also cultivating the Perfection of Precepts.
Subhuti said:
What is meant by a bodhisattva practicing the Perfection of Diligence while also cultivating the Perfection of Patience?
The Buddha replied:
A bodhisattva practices diligence from the time of generating the aspiration until sitting at the place of enlightenment. If a person or non-human being comes to cut apart and dismember the four limbs of the bodhisattva, the bodhisattva does not think: “Who is the one cutting me apart? Who is the one taking me away?” Instead, the bodhisattva only thinks: “I have gained great benefit. For the sake of all sentient beings, I accepted this body. Now sentient beings have come to take it away. Because I practice the True Dharma, I rejoice even more and should not become angry.” The bodhisattva dedicates this merit so that all sentient beings accomplish unsurpassed Bodhi and do not enter the Two Vehicles. This is the bodhisattva practicing the Perfection of Diligence while also cultivating the Perfection of Patience.
Subhuti said:
What is meant by a bodhisattva practicing the Perfection of Diligence while also cultivating the Perfection of Meditation?
The Buddha replied:
Practicing diligence, the bodhisattva enters from the first meditation through the fourth meditation, together with the four immeasurable minds and the four formless meditations, but does not eliminate them or become attached to them. Wherever the bodhisattva is born, there is only the thought of rescuing sentient beings, using the six Perfections to liberate them. The bodhisattva constantly meets Buddhas, traveling from one Buddha realm to another to pay respects, honor, make offerings, and cultivate wholesome roots. This is the bodhisattva practicing the Perfection of Diligence while also cultivating the Perfection of Meditation.
Subhuti said:
What is meant by a bodhisattva practicing the Perfection of Diligence while also cultivating the Perfection of Prajna?
The Buddha replied:
A bodhisattva practicing diligence does not see the five Perfections, does not see dharmas such as the thirty-seven aids to enlightenment up to All-Wisdom, and does not make the characteristics of these dharmas into a dwelling place. Their speech and actions always accord with one another. This is the bodhisattva practicing the Perfection of Diligence while also cultivating the Perfection of Prajna.
Subhuti said:
World-Honored One! What is meant by a bodhisattva practicing the Perfection of Meditation while also cultivating the Perfection of Giving?
The Buddha replied:
A bodhisattva wishing for a steadfast mind practices the four immeasurable minds and the four formless meditations. Abiding in the realms of meditation, the bodhisattva constantly practices two kinds of giving: material giving and Dharma giving, encourages others to practice these two kinds of giving, and often praises the merit of these two kinds of giving. Seeing others do so, the bodhisattva praises and rejoices in them. The bodhisattva dedicates this merit so that all sentient beings accomplish unsurpassed Bodhi. This is the bodhisattva practicing the Perfection of Meditation while also cultivating the Perfection of Giving.
Subhuti said:
What is meant by a bodhisattva practicing the Perfection of Meditation while also cultivating the Perfection of Precepts?
The Buddha replied:
Practicing meditation, the bodhisattva does not give rise to thoughts of lust, anger, or ignorance, nor does the bodhisattva give rise to thoughts of harming. The bodhisattva only gives rise to the conduct of All-Wisdom and dedicates this merit so that all sentient beings accomplish unsurpassed Bodhi and do not fall into the two realms. This is the bodhisattva practicing the Perfection of Meditation while also cultivating the Perfection of Precepts.
Subhuti said:
What is meant by a bodhisattva practicing the Perfection of Meditation while also cultivating the Perfection of Patience?
The Buddha replied:
Practicing meditation, the bodhisattva contemplates form as a cluster of foam, feeling as bubbles in water, perception as a mirage, formations as the trunk of a banana tree, and consciousness as an illusion. After this contemplation, the bodhisattva sees that the five aggregates are unstable, not solid, and not important. The bodhisattva further thinks: “Within this, who is there that cuts me? Who is the one being cut apart? Where is form? Where is feeling? Where is perception? Where are formations and consciousness?” After contemplating in this way, the bodhisattva further thinks: “There is no person who insults with harsh words, so the mind does not become angry. If even the angry person does not exist, how could there be someone who insults?” This is the bodhisattva practicing the Perfection of Meditation while also cultivating the Perfection of Patience.
Subhuti said:
What is meant by a bodhisattva practicing the Perfection of Meditation while also cultivating the Perfection of Diligence?
The Buddha replied:
Practicing meditation, the bodhisattva uses the four meditations to enter meditative states and, through the power of concentration, attains limitless miraculous transformations through the divine ear. The bodhisattva clearly hears two kinds of sounds, knows the thoughts of sentient beings, and understands countless matters within birth and death. Through the divine eye, the bodhisattva sees the wholesome and unwholesome actions and the good and bad karmic results of sentient beings. Abiding in the five supernatural powers, the bodhisattva travels from one Buddha realm to another, respectfully paying homage, making offerings, cultivating wholesome roots, purifying Buddha realms, and teaching sentient beings. The bodhisattva dedicates this merit so that all sentient beings attain unsurpassed Bodhi but do not fall into the two vehicles. This is the bodhisattva practicing the Perfection of Meditation while also cultivating the Perfection of Diligence.
Subhuti said:
What is meant by a bodhisattva practicing the Perfection of Meditation while also cultivating the Perfection of Prajna?
The Buddha replied:
Practicing meditation, the bodhisattva does not fall into the five aggregates, the six Perfections, the thirty-seven aids to enlightenment, All-Wisdom, or the nature of conditioned and unconditioned phenomena. There is neither existence nor creation; although there is no creation, there is also no arising or cessation. Why? Because whether there is a Buddha or no Buddha, the nature of dharma remains the same: it does not arise and does not cease. There is only All-Wisdom corresponding with All-Wisdom. Subhuti, this is the bodhisattva practicing the Perfection of Meditation while also cultivating the Perfection of Prajna.
Subhuti said to the Buddha:
What is meant by a bodhisattva practicing the Perfection of Prajna while also cultivating the Perfection of Giving?
The Buddha said to Subhūti:
A Bodhisattva practicing the Prajñāpāramitā, with regard to inner emptiness, does not have inner emptiness; with regard to outer emptiness, does not have outer emptiness; and with regard to inner-and-outer emptiness, does not have inner-and-outer emptiness. Emptiness of emptiness, great emptiness, ultimate truth emptiness, conditioned emptiness, unconditioned emptiness—all are nonexistent, and one does not see even the ultimate point, the final point, of all practices of emptiness, the nature of emptiness, or even the fact that all dharmas are empty in themselves. The great Bodhisattva abides in these fourteen kinds of emptiness and yet does not see the five aggregates as being not empty, nor does he know them or regard them as existing. This applies likewise up to the thirty-seven factors conducive to enlightenment, including the nature of the conditioned and unconditioned.
The great Bodhisattva gives with wisdom in the human and heavenly realms, yet he sees the gift, the giver, and the receiver as all empty. He contemplates the mind of greed and lust so that it never has the conditions to arise. Because the great Bodhisattva practices Prajñāpāramitā without the slightest thought of discrimination, from the time he first arouses the mind of enlightenment until he sits upon the place of enlightenment, he does not give rise to a mind of greed or jealousy, just as the Buddha does not possess such a mind. Therefore, the Bodhisattva practicing Prajñāpāramitā has no mind of greed or jealousy. This is the Bodhisattva practicing Prajñāpāramitā while also fulfilling the perfection of generosity.
Subhūti asked:
How does a Bodhisattva practice Prajñāpāramitā while also fulfilling the perfection of morality?
The Buddha replied:
A Bodhisattva practicing Prajñāpāramitā should have a mind that is not attached to either of the two vehicles. Why? Because he does not have the mind of an Arhat or a Pratyekabuddha, and the activities created by those two kinds of practitioners cannot be grasped. From the time he first arouses the mind of enlightenment until he sits upon the place of enlightenment, the Bodhisattva always practices the ten wholesome deeds, encourages everyone to practice them, and sees those who practice them and rejoices in praising them. With a mind that upholds morality, he does not criticize any dharmas, nor does he criticize the teachings of the Two Vehicles, much less other teachings. This is the Bodhisattva practicing Prajñāpāramitā while also fulfilling the perfection of morality.
Subhūti asked:
How does a Bodhisattva practice Prajñāpāramitā while also fulfilling the perfection of patience?
The Buddha replied:
A Bodhisattva practicing Prajñāpāramitā gives rise to compliant patience. He thinks that all dharmas neither arise nor cease; since there is no birth and death, there is no one who curses or insults, no one who cuts or dismembers, no one who beats or strikes, and no one who binds. From the time the Bodhisattva first arouses the mind of enlightenment until he sits upon the place of enlightenment, if there are sentient beings who take knives and sticks to strike him or cut him apart, he gives rise to the thought: “How pitiful! The nature of all dharmas contains no cursing or abuse. Then who is the one striking, and who is the one being cut apart in this way?” This is the Bodhisattva practicing Prajñāpāramitā while also fulfilling the perfection of patience.
Subhūti said:
How does a Bodhisattva practice Prajñāpāramitā while also fulfilling the perfection of diligence?
The Buddha replied:
A Bodhisattva practicing Prajñāpāramitā teaches and guides sentient beings through the six perfections, the thirty-seven factors conducive to enlightenment, and the teachings of the three vehicles, leading them up to unsurpassed Bodhi. Although he guides them in this way, he does not become attached to conditioned or unconditioned dharmas. This is the Bodhisattva practicing Prajñāpāramitā while also fulfilling the perfection of diligence.
Subhūti said:
How does a Bodhisattva practice Prajñāpāramitā while also fulfilling the perfection of meditation?
The Buddha replied:
A Bodhisattva practicing Prajñāpāramitā, except for the meditative concentration of the Tathāgata, can fully practice all other meditative concentrations of the Two Vehicles and of the Bodhisattva. In the meditations of liberation, the four formless meditations, and the nine successive stages of meditation, he is able to enter and exit them freely and completely. When he relinquishes those concentrations, he immediately enters the Lion’s Exertion concentration. The Lion’s Exertion concentration means that, at the same time, he enters all the aforementioned meditations with complete mastery; after leaving that meditation, he immediately enters the Māl-khư-xà meditation, the transcendent equal-knowing wisdom, together with other meditations.
Subhūti, this is the Bodhisattva practicing Prajñāpāramitā while also fulfilling the perfection of meditation.