MAHA PRAJNA PARAMITA SUTRA
VOLUME 18
Chapter 59: GANGA DEVI
At that time, among the great assembly there was a woman named Ganga Devi. She immediately rose from her seat, bared her right shoulder by moving aside her robe, placed her right knee on the ground, joined her palms, and addressed the Buddha:
“World-Honored One! I will practice the six Paramitas in order to purify the Buddha-land, exactly according to the teachings of the Buddha in the Prajna Paramita.”
This woman took golden flowers, silver flowers, fresh flowers growing in water and on land, scattered them over the Buddha’s body, and offered various splendid offerings, including two woven mats made with golden threads, presenting them to the Buddha. In the sky, directly above the crown of the Buddha’s head, the offerings that this woman had scattered immediately transformed into four orderly and beautiful jeweled pillars. This woman, together with all sentient beings, dedicated the merit of making offerings to the Buddha toward Anuttara-samyak-sambodhi.
At that time, the Buddha knew the profound intentions of this woman, and therefore smiled in accordance with the manner of all Buddhas. Many-colored rays of light—blue, yellow, red, white, and pink—emanated from the Buddha’s mouth and illuminated infinite, boundless Buddha lands in the ten directions. These rays returned, circumambulated the Buddha three times clockwise, and entered the crown of the Buddha.
Ananda immediately rose, knelt on his right knee, joined his palms, and said to the Buddha:
“World-Honored One! For what cause and condition did the Buddha smile? According to the Dharma of all Buddhas, there is never a smile without cause.”
The Buddha said:
“Ananda, this Ganga Devi will become a Buddha in the future during the Kalpa of Stars, with the name Golden Flower Buddha.
“Ananda, after this girl passes away, she will take a male body and be born in the Wonderful Joy land of Buddha Akshobhya. In that land of Wonderful Joy, she will practice pure conduct.
“Ananda, in the land of Wonderful Joy, this Bodhisattva will be called Golden Flower. When the reward-body of Bodhisattva Golden Flower in the land of Wonderful Joy is complete, this Bodhisattva will be born in the lands of other Buddhas and will never be separated from the Buddhas.
“Just as a wheel-turning sage king goes from one palace to another, throughout his life his feet never touch the ground.
“Likewise, going from one Buddha-land to another, until attaining Anuttara-samyak-sambodhi, Bodhisattva Golden Flower will never have a moment when she does not see a Buddha.”
Ananda silently thought: “When the great Bodhisattva Golden Flower later becomes a Buddha, should we know that the assembly of this Bodhisattva will be like the Dharma assembly of Buddha Shakyamuni?”
The Buddha said to Ananda:
“Just as you have thought, at the time of Golden Flower Buddha, the Bodhisattva assembly should be known as the Dharma assembly of that Buddha.
“Ananda, during the time of Golden Flower Buddha, the Bhikshu Sangha will be infinite and boundless, beyond counting and beyond speaking of, perhaps numbering hundreds of thousands, ten thousands, billions, nayutas. In that land there will be none of the defilements that exist in this world.”
“World-Honored One! From where did this woman plant the roots of merit and cultivate wholesome roots?”
“Ananda, at the place of Buddha Dipankara, this woman first generated the Bodhi mind, cultivated wholesome roots, and dedicated them toward the Buddha path.
“At that time, this woman also used golden flowers, scattering them as offerings to Buddha Dipankara, seeking Anuttara-samyak-sambodhi.
“Ananda, at that time I myself used five branches of flowers, scattering them as offerings to Buddha Dipankara, seeking Anuttara-samyak-sambodhi. Buddha Dipankara knew that my wholesome roots had matured, and therefore gave me a prediction of Anuttara-samyak-sambodhi. When this woman heard that I had received this prediction, she immediately vowed: ‘May I also, in a future life, receive a prediction of Anuttara-samyak-sambodhi just like this great Bodhisattva.’
“Ananda, you should know that at the place of Buddha Dipankara, this girl first generated the Bodhi mind.”
“World-Honored One! Has this woman cultivated Anuttara-samyak-sambodhi for a long time?”
“That is correct, Ananda! This woman has cultivated Anuttara-samyak-sambodhi for a long time.”
—
Chapter 60: LEARNING EMPTINESS WITHOUT ATTAINING REALIZATION
Subhuti said to the Buddha:
“World-Honored One! When wishing to practice Prajna Paramita, how does a great Bodhisattva learn the Samadhi of emptiness and enter the Samadhi of emptiness? How does one learn the Samadhi of signlessness and the Samadhi of non-action, and enter the Samadhis of signlessness and non-action? How does one learn the four foundations of mindfulness up to the eightfold Noble Path, and practice the four foundations of mindfulness up to the eightfold Noble Path?”
The Buddha said:
“Subhuti, while practicing Prajna Paramita, a great Bodhisattva should contemplate form as empty, should contemplate feeling, perception, formations, and consciousness as empty; should contemplate the twelve sense bases and eighteen elements as empty, and should contemplate the Desire Realm, Form Realm, and Formless Realm as empty.
“While contemplating in this way, one should not allow the mind to become scattered.
“If the mind is not scattered, the great Bodhisattva does not see those phenomena. If one does not see those phenomena, one does not attain realization. Why? Because this great Bodhisattva skillfully learns the emptiness of the self-nature of all phenomena. There is no remainder, no part, no phenomenon of realization, and no one who realizes it can be seen.
“World-Honored One! As the Buddha has taught: A great Bodhisattva should not realize emptiness as an attainment.
“World-Honored One! Why does a great Bodhisattva abide in emptiness without attaining realization?”
O Subhuti! If the Great Bodhisattva’s contemplation of emptiness is complete, he should first make this vow: “I should not realize the truth of emptiness as an attainment. Now is the time for me to learn; it is not yet the time for me to realize it.” The Great Bodhisattva does not exclusively collect and concentrate the mind by binding it to objects of conditions; therefore, the Great Bodhisattva does not retreat from Anuttara-samyak-sambodhi, nor does he realize the undefiled fruits.
O Subhuti! If the Great Bodhisattva practices in this excellent manner, the wondrous Dharma will be accomplished. Why? When abiding in the Dharma of emptiness, the Great Bodhisattva thinks: “Now is the time for me to learn; it is not the time for me to realize.”
O Subhuti! The Great Bodhisattva should think: “Now is the time for me to learn the perfection of giving, up to the time for me to learn the perfection of wisdom; it is not the time for me to realize. It is the time for me to cultivate the four foundations of mindfulness; it is not the time for me to realize. It is the time for me to cultivate the eightfold noble path; it is not the time for me to realize. It is the time for me to cultivate the three samadhis; it is not the time for me to realize. It is the time for me to cultivate the ten powers of wisdom; it is not the time for me to realize. It is the time for me to learn omniscience; it is not the time for me to realize the fruit of Stream-entry, up to the fruit of Arhatship and the path of the Pratyekabuddha.”
O Subhuti! Thus, the Great Bodhisattva practices and learns the perfection of wisdom, contemplates emptiness, abides in emptiness, learns the contemplation of signlessness and wishlessness, abides in signlessness and wishlessness, cultivates the four foundations of mindfulness up to cultivating the eightfold noble path, yet does not attain the four foundations of mindfulness up to does not attain the eightfold noble path.
This Great Bodhisattva, while cultivating and learning, while practicing the thirty-seven factors of enlightenment, does not realize the fruit of Stream-entry, nor does he realize the fruit of the Pratyekabuddha.
O Subhuti! It is like a strong warrior who possesses great strength and is skilled in the sixty-four arts of warfare. Holding his weapons firmly, he stands still without moving. His skills are excellent, his appearance is pure and admirable, and everyone respects and loves him. By doing little work, he gains great benefit. Therefore, he receives the respect, honor, and praise of the assembly. Seeing everyone’s respect, this warrior becomes even more joyful. Because he has little work to do, he goes to another region to help the elderly and weak pass beyond places of danger and fear. Along the dangerous road, many bandits hide and secretly rob and harm travelers. Because this warrior possesses complete wisdom and strength, everyone crosses the dangerous road safely, returns home without being robbed or harmed, and all are peaceful and joyful.
O Subhuti! It is the same way. Regarding all sentient beings, the Great Bodhisattva’s mind of loving-kindness, compassion, sympathetic joy, and equanimity is completely full and extends everywhere. At that time, the Great Bodhisattva abides in the four immeasurable minds, possesses the six perfections, does not realize the undefiled fruits, learns omniscience, and enters the three liberation gates: emptiness, signlessness, and wishlessness. At that time, the Bodhisattva does not follow any signs, and does not realize the signless samadhi; therefore, he does not follow the practitioners of the Hearer vehicle or the Pratyekabuddha vehicle.
O Subhuti! It is like a bird with wings that flies and circles through the sky without falling. Although the bird is in the sky, it does not abide in the sky.
Likewise, although the Great Bodhisattva learns the three liberation gates of emptiness, signlessness, and wishlessness, he does not realize them as an attainment. Because he does not realize them as an attainment, he does not fall into the ranks of Hearers or Pratyekabuddhas. Although he has not yet fully developed the ten powers, great loving-kindness, great compassion, immeasurable Buddha qualities, and omniscience, he also does not attain the three liberation gates of emptiness, signlessness, and wishlessness.
O Subhuti! It is like a skilled archer who shoots an arrow into the sky, then shoots another arrow upward. The later arrows attach to the earlier arrows, and the arrows hold one another up so that they do not fall to the ground according to the archer’s intention. If he wishes them to fall, he simply stops shooting more arrows. Then the arrows will fall to the ground.
It is the same way. The Great Bodhisattva practices the perfection of wisdom. Because of the skillful means that lead to Anuttara-samyak-sambodhi, when his wholesome roots are not yet complete, he does not realize ultimate reality. When his wholesome roots are complete, then he realizes ultimate reality.
Therefore, Subhuti, while practicing the perfection of wisdom, the Great Bodhisattva should contemplate the nature of all dharmas in this way.
The World-Honored One! The actions of the Great Bodhisattva are truly profound. Why? Because even though the Great Bodhisattva learns these characteristics of dharmas, learns ultimate reality, learns suchness, learns the nature of Dharma, learns complete emptiness, and even learns self-emptiness and the three liberation gates, he never falls halfway into the two vehicles of Hearers and Pratyekabuddhas. This is indeed rare.
O Subhuti! Because he does not abandon all sentient beings, this Great Bodhisattva makes such vows.
O Subhuti! If the Great Bodhisattva thinks: “I should not abandon all sentient beings. All sentient beings are immersed in phenomena that do not truly exist; I must save and liberate them.”
At that time, the Bodhisattva immediately enters the liberation gate of emptiness, the liberation gate of signlessness, and the liberation gate of wishlessness. You should know that this Great Bodhisattva has accomplished skillful means. Before attaining omniscience, he practices the three liberation gates but does not realize ultimate reality halfway.
Furthermore, O Subhuti! The Great Bodhisattva who wishes to contemplate profound dharmas—that is, inner emptiness up to the emptiness of what is neither existent nor nonexistent, the four foundations of mindfulness up to the three liberation gates—at that time should have this thought: “Sentient beings continually move within the marks of self, up to the marks of one who knows and one who sees, clinging to phenomena as things that can be grasped. I will eliminate these marks for sentient beings. When I attain Anuttara-samyak-sambodhi, I will teach them the Dharma.”
At that time, the Great Bodhisattva practices the three liberation gates of emptiness, signlessness, and wishlessness, yet does not realize ultimate reality. Because he does not realize it, he does not follow the Hearers and Pratyekabuddhas.
O Subhuti! Because of the intention to accomplish wholesome roots in this way, the Great Bodhisattva does not realize ultimate reality halfway and does not lose the four dhyanas, the four immeasurable minds, the four formless concentrations, the four foundations of mindfulness, up to the eighteen exclusive Buddha qualities. At that time, the Great Bodhisattva accomplishes all the factors that aid enlightenment, up to accomplishing Anuttara-samyak-sambodhi, never diminishing or decreasing. Because of skillful means, this Bodhisattva constantly increases wholesome Dharma, and his faculties and wisdom surpass those of Arhats and Pratyekabuddhas.
O Subhuti! If the Great Bodhisattva thinks: “Sentient beings continually cling to the four inverted perceptions: permanence, happiness, purity, and self. For these sentient beings, I seek omniscience. When I attain Anuttara-samyak-sambodhi, I will teach them the Dharma of impermanence, suffering, impurity, and non-self.”
The Great Bodhisattva accomplishes such a mind of aspiration and, using skillful means, practices the perfection of wisdom. Although he has not yet attained the Buddha-like samadhi, has not yet perfected the ten powers, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, and the eighteen exclusive Buddha qualities, he does not realize ultimate reality. At that time, the Bodhisattva cultivates the liberation gate of wishlessness; although he has not yet attained Anuttara-samyak-sambodhi, he does not realize ultimate reality.
Furthermore, O Subhuti! The Great Bodhisattva thinks: “Sentient beings continually cling to phenomena that can be grasped. These are self, sentient beings, up to one who knows and one who sees. These are form, feeling, perception, formations, consciousness; these are the sense bases, these are the elements; these are the four dhyanas, the four immeasurable minds, the four formless concentrations, and such practices. When I attain Anuttara-samyak-sambodhi, I will cause sentient beings not to cling to such graspable phenomena.”
The Bodhisattva accomplishes this mind, and with skillful means practices the perfection of wisdom. Before he has perfected the ten powers up to the eighteen exclusive Buddha qualities, he does not realize ultimate reality. At that time, the Bodhisattva fully cultivates the samadhi of emptiness.
Furthermore, O Subhuti! If the Great Bodhisattva thinks: “Sentient beings continually live within various marks, such as the marks of male and female, form and formlessness. When I attain Anuttara-samyak-sambodhi, I will cause sentient beings to have no such mistaken perceptions of marks.”
The Bodhisattva accomplishes this mind, and with skillful means practices the perfection of wisdom. Before he has perfected the ten powers up to the exclusive Buddha qualities, he does not realize ultimate reality. At that time, the Bodhisattva fully cultivates the signless samadhi.
O Subhuti! If the Great Bodhisattva learns the six perfections, learns inner emptiness up to the emptiness of what is neither existent nor nonexistent, learns the four foundations of mindfulness up to the three liberation gates, learns the ten powers, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, learns the eighteen exclusive Buddha qualities, and accomplishes such wisdom, then he will never cling to conditioned phenomena or become attached to the realm of mind.
When this Great Bodhisattva learns the factors that aid enlightenment and practices the factors that aid enlightenment, he should be questioned: “If the Great Bodhisattva wishes to attain Anuttara-samyak-sambodhi, why does he learn the contemplation of emptiness without realizing ultimate reality? Because he does not realize it, he does not follow the Hearers or Pratyekabuddhas. Why does he contemplate signlessness, wishlessness, non-arising, non-production, and non-existence, yet does not realize ultimate reality while cultivating the perfection of wisdom?”
O Subhuti! When questioned in this way, if that Great Bodhisattva answers: “The Great Bodhisattva should only contemplate emptiness, should only contemplate signlessness, wishlessness, non-arising, non-production, and non-existence. The Great Bodhisattva should not learn emptiness, signlessness, wishlessness, non-production, non-arising, non-existence, and should not learn the factors that aid enlightenment.”
O Subhuti! You should know that this Bodhisattva has not yet received the prediction of Anuttara-samyak-sambodhi from the Buddhas. Why? Because this person cannot explain the learning of the irreversible Bodhisattva, cannot present it, and cannot answer questions about it.
If that Great Bodhisattva can explain, present, and answer questions regarding what an irreversible Bodhisattva learns, you should know that this person has already learned the Bodhisattva path and has entered the Bodhisattva stage of maturity like other irreversible Great Bodhisattvas.
Subhuti asked:
World-Honored One! Is there any Bodhisattva who has not yet become irreversible but can answer such questions?
The Buddha said:
Yes, Subhuti! That Bodhisattva, whether he has heard the perfection of wisdom or has not heard it, if he can answer, is like an irreversible Great Bodhisattva.
Subhuti said:
World-Honored One! There are many Bodhisattvas seeking the Buddha path, but there are few Bodhisattvas who can answer like these irreversible Great Bodhisattvas among those in training and beyond training.
The Buddha said:
Indeed, such Bodhisattvas are very rare. Why? Because few Great Bodhisattvas receive the prediction of irreversible pure wisdom. If a person receives such a prediction, he can answer. The wholesome roots of that person are clear and radiant. No god or human being can destroy them.
Chapter 61: NO ATTAINMENT IN DREAMS
The Buddha said to Subhuti:
If a Great Bodhisattva, even in a dream, does not desire the fruit of the Śrāvaka or Pratyekabuddha vehicles, and does not desire the three realms either; if he contemplates and knows that all dharmas are like dreams, like illusions, like echoes, like mirages, like transformations, and does not realize or attain them as anything to be grasped—
Subhūti, you should know that this is the sign of non-retrogression of a non-retrogressive Great Bodhisattva.
Furthermore, Subhūti, in a dream, if a Great Bodhisattva sees the Buddha and countless Bhikshus, Bhikshunis, Upāsakas, Upāsikās, gods, dragons, and spirits; sees the Buddha teaching the Dharma to the great assembly; and this Bodhisattva, having heard the Dharma from the Buddha, immediately understands its meaning and practices according to the Dharma—
You should know that this is the sign of non-retrogression of a non-retrogressive Great Bodhisattva.
Furthermore, Subhūti, in a dream, if a Great Bodhisattva sees the Buddha possessing the thirty-two marks, the eighty excellent characteristics, emitting radiant light, ascending into space, and teaching the Dharma to the great assembly of Bhikshus; having heard it, he manifests great miraculous powers and transforms into emanated beings who go to other Buddha lands to perform Buddha activities—
You should know that this is the sign of non-retrogression of a non-retrogressive Great Bodhisattva.
Furthermore, Subhūti, if in a dream a Great Bodhisattva sees bandits rising up and attacking villages and cities, or setting fires, or sees fierce animals such as tigers, wolves, and lions, or sees someone intending to come and cut off his head, or sees his parents, siblings, or close friends die; although he sees many such terrifying, evil, painful, and sorrowful events, he neither becomes frightened nor grieves. After awakening, he reflects that the three realms are empty and false, just like dream scenes. When I attain Unsurpassed Complete Enlightenment, I will explain to sentient beings that the three realms are like dreams.
You should know that this is the sign of non-retrogression of a non-retrogressive Great Bodhisattva.
Furthermore, Subhūti, how can one know that a Great Bodhisattva who attains Unsurpassed Complete Enlightenment will dwell in a Buddha land where there are no three evil destinies?
In a dream, if a Great Bodhisattva sees animals, hungry ghosts, and hell beings, he immediately thinks: “I must diligently practice with vigor. When I attain Unsurpassed Complete Enlightenment, my Buddha land will not have the three evil destinies. Why? Because dream phenomena and all dharmas are empty; the two are not different.”
You should know that this is the sign of non-retrogression of a non-retrogressive Great Bodhisattva.
Furthermore, Subhūti, in a dream, if a Great Bodhisattva sees the fires of hell burning and boiling sentient beings, he immediately makes a vow: “If I truly am a non-retrogressive one, may these fires be extinguished immediately.”
If the hell fires are extinguished immediately according to his vow, you should know that this is a sign of non-retrogression.
Furthermore, Subhūti, during the day, if a Great Bodhisattva sees a city burning with fire, he thinks: “In a dream I saw the actions, qualities, and signs of non-retrogression. Now do I truly possess these?” He then makes a vow: “May these fires be extinguished immediately.”
After making the vow, if the fires are extinguished immediately, you should know that this Great Bodhisattva has received a prediction of Unsurpassed Complete Enlightenment and abides in the stage of non-retrogression.
If the fire does not immediately go out but continues burning from one house to another, from one village to another, Subhūti, you should know that the burning of those houses is due to the deep and heavy karmic causes from former lives of destroying the Dharma, and in this life they are experiencing the remaining consequences of that disaster.
Because of this cause and condition, you should know that this is a sign of non-retrogression of a non-retrogressive Great Bodhisattva.
Furthermore, Subhūti, now the Buddha will again explain to you the actions, qualities, and signs of a non-retrogressive Great Bodhisattva.
If a man or woman is possessed by spirits, at that time the Bodhisattva thinks: “If I have received predictions from the Buddhas of the past, if my mind is pure, if I seek Unsurpassed Complete Enlightenment, if I practice the pure path, if I have abandoned the mind seeking the Śrāvaka and Pratyekabuddha vehicles, and if I have abandoned the thoughts of the Śrāvaka and Pratyekabuddha vehicles, then I deserve to attain Unsurpassed Complete Enlightenment. I will certainly attain Unsurpassed Complete Enlightenment; it is not possible that I will not.
“The countless Buddhas currently dwelling in the Buddha lands of the ten directions know, see, understand, and realize everything without exception. The Buddhas know my deepest mind and surely know that I will attain Unsurpassed Complete Enlightenment.”
Through this sincere vow, the man or woman possessed and harmed by spirits will be freed from suffering and calamity, and the spirits will depart.
Subhūti, if a Bodhisattva makes such a vow and the spirit does not leave, you should know that the Bodhisattva has not received from the Buddhas of the past a prediction of Unsurpassed Complete Enlightenment. If the spirit leaves, you should know that he has received the prediction of Unsurpassed Complete Enlightenment from the Buddhas of the past.
Through these actions, qualities, and signs, one knows that he is a non-retrogressive Great Bodhisattva.
Furthermore, Subhūti, a Great Bodhisattva who has not practiced the six pāramitās and skillful means for long, who practices the four foundations of mindfulness up to the three gates of samadhi but has not yet entered the Bodhisattva stage, may be disturbed by evil Māras and make a vow: “If I have truly received predictions from the Buddhas, then this spirit must depart.”
At that time, the evil Māra commands the spirit to leave. Because Māra possesses greater power than the spirit, the spirit departs. This Bodhisattva thinks that it departed due to the power of his vow, not knowing that it was due to Māra’s power. Because he relies on this supposed attainment, he looks down on other Bodhisattvas: “I have received predictions from the Buddhas, but you have not.”
Because of this, he develops the arrogance of superiority and distances himself from All-Knowledge and from Unsurpassed Complete Enlightenment.
Subhūti, you should know that this person has entered the ranks of the Śrāvakas or Pratyekabuddhas.
Because of the false vow described above, without skillful means, the activity of Māra arises. Because this person does not draw near to or rely upon good spiritual friends and does not inquire clearly about the signs of non-retrogression, he becomes even more firmly bound by Māra.
Why? Because this Bodhisattva has not practiced the six pāramitās for long and therefore lacks skillful means.
You should know that this is a Māra’s activity affecting a Bodhisattva.
Subhūti, how is it that a Bodhisattva who has not practiced the six pāramitās for long, up to the point of not yet entering the Bodhisattva stage, is harmed by evil Māra?
Subhūti, evil Māra transforms into various forms and comes to tell the Bodhisattva: “At the place of the Buddhas, you have received a prediction of Unsurpassed Complete Enlightenment. Your name is such-and-such, your father’s name is such-and-such, your mother’s name is such-and-such, your brothers and sisters have such-and-such names. The names and surnames of your parents for seven generations are such-and-such. You were born in such-and-such village, town, city, country, and region.”
If Māra sees that the Bodhisattva has a gentle disposition, he says: “In your previous life you were also gentle.” If he sees that the Bodhisattva has a fierce temperament, he says: “In your previous life you were also like this.” If he sees that the Bodhisattva practices quietude, he says: “In your previous life you also practiced this.”
If he sees the Bodhisattva practicing alms-round begging, wearing discarded robes, not drinking fruit juice in the evening, eating one meal at midday, eating from one bowl, dwelling in charnel grounds, in open spaces, under trees, always sitting without lying down, sitting in the full lotus posture, accepting only three robes, being content with little desire, practicing solitude, not applying oil to his feet, or speaking little, Māra then says: “In your previous life you also practiced these austerities. In this life you possess these Dhutanga virtues, and in your previous life you also possessed such virtues.”
The Bodhisattva, hearing about his former lives and names, and hearing praise of his Dhutanga virtues, becomes delighted and gives rise to arrogance.
At that time, Māra says: “You possess such virtues and such signs. You truly have already received predictions of Unsurpassed Complete Enlightenment from the Buddhas.”
Subhūti, evil Māra may appear as a Bhikshu wearing robes, or as a layperson, or as the form of parents, and tell the Bodhisattva: “You have received a prediction of Unsurpassed Complete Enlightenment. Why? Because you possess all the signs of non-retrogression.”
Subhūti, in truth, this person completely lacks the genuine signs of non-retrogression as taught by the Buddha.
You should know that this Bodhisattva has been harmed by Māra. Why? Because this Bodhisattva completely lacks the signs of non-retrogression, yet because he hears praise he develops arrogance and looks down on others.
You should know that this is a Māra’s activity affecting a Bodhisattva.
Furthermore, Subhūti, a Bodhisattva who has practiced the six pāramitās for only a short time does not know the characteristics of names, nor the characteristics of form, feeling, perception, formations, and consciousness. Evil Māra comes and says: “In the future, when you attain Unsurpassed Complete Enlightenment, you will have such-and-such titles.”
Then Māra gives titles according to what the Bodhisattva has been thinking about. The ignorant Bodhisattva, lacking skillful means, thinks: “I already have the Buddha name that this person has spoken, and it accords with my own thoughts. Surely I have received predictions from the Buddhas.”
Subhūti, this person completely lacks the signs of non-retrogression taught by the Buddha. Merely relying on these empty names, he becomes arrogant and despises others. Because of this, he distances himself from Unsurpassed Complete Enlightenment.
This Bodhisattva distances himself from Prajñāpāramitā, lacks skillful means, distances himself from good spiritual friends, follows bad spiritual friends, and follows the two vehicles of Śrāvakas and Pratyekabuddhas.
If in this very life he repents and confesses, then after wandering for a long time in samsara, he will later return to rely upon Prajñāpāramitā. If he encounters good spiritual friends and remains close to them, he will attain Unsurpassed Complete Enlightenment. But if he does not immediately repent in this life, he will follow the paths of the Śrāvakas or Pratyekabuddhas.
Subhūti, regarding the four grave precepts, if a Bhikshu violates even one of them, he is not a Śramaṇa, not a disciple of Śākyamuni, and in this present life cannot attain the four fruits of the Śramaṇa.
Subhūti, this Bodhisattva who delights in false titles, who has arrogance and looks down on others—know that this offense is heavier than the offense of a Bhikshu breaking a grave precept.
Subhūti, not only is it heavier than the four grave precepts, it is even heavier than the five heinous offenses. Because he delights in false titles, gives rise to pride, and despises others, know that this is an extremely grave offense.
These are the various false titles; as for other minor activities of Māra, a Bodhisattva should remain vigilant and recognize them clearly.
Furthermore, Subhūti, a Bodhisattva dwells in secluded places, mountains, lakes, and wilderness. Māra comes and praises him, saying: “Your practice is the practice of seclusion praised by the Buddha.”
Subhūti, the Buddha does not praise such seclusion—that is, merely staying in remote mountains and wilderness and calling that seclusion.
“World-Honored One, if dwelling in such secluded mountains and wilderness is not the Dharma of seclusion, then what other Dharma of seclusion is there?”
Subhūti, if a Bodhisattva abandons the minds of the Śrāvaka and Pratyekabuddha vehicles and dwells in secluded mountains and wilderness, this is the Dharma of seclusion approved by the Buddha. This Dharma of seclusion is what a Bodhisattva should practice. Practicing this Dharma of seclusion day and night is called the Bodhisattva’s practice of seclusion.
Subhūti, if the Dharma of seclusion spoken by evil Māra is such that although the Bodhisattva dwells in secluded mountains and wilderness, his mind remains in noisy places, then he has not abandoned the thoughts of Śrāvakas and Pratyekabuddhas and does not diligently practice Prajñāpāramitā. Such a Bodhisattva cannot attain All-Knowledge.
This Bodhisattva practices the false Dharma of seclusion taught by Māra, with an impure mind, looking down upon other Bodhisattvas. Meanwhile, those who live near cities may have pure minds, without thoughts of noise, Śrāvakas, or Pratyekabuddhas, without other evil mixed thoughts, and may possess meditation, liberation, wisdom, and miraculous powers.
That Bodhisattva who has abandoned Prajñāpāramitā and lacks skillful means, even if he dwells a hundred yojanas away in the deepest wilderness where animals, spirits, and rakshasas live, for one year, or even hundreds of thousands of millions of billions of years, or longer than that, yet does not know the true Dharma of seclusion of a Bodhisattva—that is, having a profound mind aspiring toward Unsurpassed Complete Enlightenment, without mixed evil thoughts or noisy thoughts—his actions are not approved by the Buddha.
Subhūti, the Buddha teaches the true Dharma of seclusion. This Bodhisattva is not within it and does not see the sign of that seclusion. Why? Because this Bodhisattva only practices false seclusion.
At that time, Māra comes and stands in the sky praising him: “Good! Good! Noble son! This is the true Dharma of seclusion spoken by the Buddha. Practicing this Dharma of seclusion, you will quickly attain Unsurpassed Complete Enlightenment.”
Hearing this praise, if this Bodhisattva becomes attached to such a Dharma of seclusion, he will despise other people seeking the Buddha path, considering them noisy.
This is taking noise to be non-noise and taking non-noise to be noise; honoring those who should be honored and not honoring those who should be honored; honoring those who should not be honored and not honoring those who should be honored.
This Bodhisattva says: “The spirits remember me and praise me. What I practice is truly the practice of seclusion. No one praises those who live near cities.” Therefore, this Bodhisattva looks down upon other Bodhisattvas.
Subhūti, you should know that this Bodhisattva is called a Candala among Bodhisattvas, one who defiles the Bodhisattvas. This person resembles a Bodhisattva in appearance but is truly a great thief among humans and gods, and is also a thief wearing robes among the Śramaṇas.
People seeking the Buddha path should not associate with, make offerings to, or honor such a person. Why?
Subhūti, because you should know that this person has fallen into the category of those with the arrogance of superiority.
Therefore, if a Great Bodhisattva wishes not to abandon All-Wisdom, wishes to attain Unsurpassed Complete Enlightenment, wholeheartedly seeks Unsurpassed Complete Enlightenment, and wishes to benefit all sentient beings, then he should approach, honor, and make offerings to such people.
According to the Dharma of Great Bodhisattvas, one should constantly seek self-benefit, become weary of the world, and always keep the mind detached from the three realms. Toward such people, one should have the mind of loving-kindness, compassion, sympathetic joy, and equanimity. When practicing the Bodhisattva path, one should not give rise to such faults. If such faults arise, they should be quickly eliminated.
Subhūti, a Great Bodhisattva must skillfully recognize such activities of Māra. Within such activities of Māra, he must skillfully strive to escape.
Furthermore, Subhūti, a Great Bodhisattva with a profound mind wishing to attain Unsurpassed Complete Enlightenment must approach, honor, and make offerings to good spiritual friends.
“World-Honored One, who are the good spiritual friends of a Great Bodhisattva?”
Subhūti, the Buddhas are the good spiritual friends of Great Bodhisattvas. Great Bodhisattvas are also good spiritual friends of Bodhisattvas. Arhats are also good spiritual friends of Bodhisattvas.
Furthermore, Subhūti, the six pāramitās are the good spiritual friends of Bodhisattvas. The four foundations of mindfulness up to the eighteen exclusive qualities are also good spiritual friends of Bodhisattvas. Suchness, ultimate reality, and the nature of Dharma are also good spiritual friends of Bodhisattvas.
Subhūti, the six pāramitās are the World-Honored One; the six pāramitās are the path; they are great illumination, a torch, wisdom, knowledge, rescue, refuge, an island, the ultimate road, father, and mother.
The four foundations of mindfulness up to All-Knowledge are likewise so.
Why? Because the six pāramitās and the thirty-seven factors of enlightenment are the fathers and mothers of the Buddhas of the past, the Buddhas of the future, and the Buddhas of the present in the ten directions. Why? Because the six pāramitās and the thirty-seven factors of enlightenment give birth to the Buddhas of the past, future, and present in the ten directions.
Subhūti, a Great Bodhisattva who wishes to attain Unsurpassed Complete Enlightenment, purify Buddha lands, and accomplish sentient beings must study the six pāramitās, the thirty-seven factors of enlightenment, and the four methods of gathering to teach and transform sentient beings.
These are the four methods of gathering: giving, loving speech, beneficial action, and cooperation.
Subhūti, because they possess such beneficial functions, I say that the six pāramitās and the thirty-seven factors of enlightenment are the Great Bodhisattva, the World-Honored One, the path, great illumination, the torch, wisdom, knowledge, rescue, refuge, an island, the ultimate road, father, and mother.
Therefore, a Great Bodhisattva who wishes to abide without following the words of others, who wishes to end the doubts of all sentient beings, who wishes to purify Buddha lands, and who wishes to accomplish sentient beings must study this Prajñāpāramitā.
Why? Because within Prajñāpāramitā, the various teachings that Great Bodhisattvas need to learn are extensively explained.
“World-Honored One, what is the characteristic of Prajñāpāramitā?”
Subhūti, just as the characteristic of space is the characteristic of Prajñāpāramitā, Prajñāpāramitā has no characteristic.
“World-Honored One, is there a reason that the characteristics of all dharmas are also like the characteristic of Prajñāpāramitā?”
Subhūti, that is correct. The characteristics of all dharmas are also like the characteristic of Prajñāpāramitā. Because all dharmas have the characteristic of being apart and the characteristic of emptiness. For this reason, the characteristics of all dharmas are also like the characteristic of Prajñāpāramitā: the characteristic of separation and the characteristic of emptiness.
“World-Honored One, if all dharmas are all dharmas of separation, if all dharmas are all dharmas of emptiness, then how can we know whether sentient beings are defiled or pure?”
“World-Honored One, the Dharma of separation has no defilement and no purity. The Dharma of emptiness has no defilement and no purity. The Dharma of separation and emptiness cannot attain Unsurpassed Complete Enlightenment. Apart from characteristics and apart from the absence of characteristics, there is no Dharma to attain.”
“World-Honored One, within separation of characteristics and within absence of characteristics, there is no Bodhisattva who attains Unsurpassed Complete Enlightenment.”
“World-Honored One, then how can I understand the meaning of what the Buddha teaches?”
Subhūti, does the mind of self and possession of self of sentient beings eternally continue to function?
“World-Honored One, yes. The mind of self and possession of self of sentient beings eternally continues to function.”
Subhūti, does that mind of self and possession of self have the characteristic of separation? Does it have the characteristic of emptiness?
“World-Honored One, the mind of self and possession of self has the characteristics of separation and emptiness.”
Subhūti, because of that mind of self and possession of self, do sentient beings continue to circulate in birth and death?
“World-Honored One, because of that mind of self and possession of self, sentient beings circulate in birth and death.”
Subhūti, because sentient beings circulate in birth and death, know that there is defilement and suffering.
Subhūti, if sentient beings know that there is no mind of self and possession of self, and the mind does not cling, then they no longer circulate in birth and death. If they no longer circulate in birth and death, there is no defilement or suffering. Therefore, sentient beings have purity.
“World-Honored One, if a Great Bodhisattva practices in this way, then this is not practicing form, feeling, perception, formations, or consciousness; it is not practicing the four foundations of mindfulness up to the eightfold noble path; it is not practicing internal emptiness up to the emptiness of the nonexistence of existence; it is not practicing the ten powers of wisdom up to All-Knowledge.
Why? Because those dharmas do not truly exist; there is no practitioner, no place of practice, and no Dharma being practiced.
World-Honored One, a Great Bodhisattva who practices in this way cannot be subdued by all gods, humans, and asuras in the world. All Śrāvakas and Pratyekabuddhas cannot equal such a Bodhisattva.
Why? Because the abiding place of this Bodhisattva cannot be equaled by anyone; it is the Bodhisattva stage.
World-Honored One, the actions of this Great Bodhisattva accord with the mind of All-Knowledge and cannot be equaled by anyone.”
Subhūti, a Great Bodhisattva who practices in this way quickly approaches All-Knowledge.
Subhūti, what do you think? If all kinds of sentient beings in Jambudvīpa practiced human karma, all attained human bodies, and all attained Unsurpassed Complete Enlightenment; if a virtuous man or woman throughout their entire life respectfully honored, made offerings to, and praised all those Buddhas, and then dedicated all roots of virtue toward Unsurpassed Complete Enlightenment, would the merit obtained from this be great?
“World-Honored One, extremely great!”
O Subhūti! The merit is not as great as that of a good man or good woman who, among the great assembly, expounds the Perfection of Wisdom, gives clear and detailed instruction, explains it fully in accordance with the Perfection of Wisdom, and also keeps it in mind, extending even to all sentient beings throughout the great trichiliocosm in the same way.
O Subhūti! Suppose all sentient beings in Jambudvīpa simultaneously obtained human bodies. There is a good man or good woman who teaches them to practice the ten wholesome deeds, the four meditations, the four immeasurable minds, and the four formless absorptions; teaches them to attain the fruit of Stream-entry up to the fruit of Pratyekabuddhahood; teaches them to attain Anuttara-samyak-sambodhi, and dedicates the roots of virtue from these teachings toward Anuttara-samyak-sambodhi. Would the merit obtained by that good man or good woman be great?
The World-Honored One, it would be extremely great!
O Subhūti! That merit is not as great as the merit of a good man or good woman who expounds this Perfection of Wisdom, gives clear and detailed instruction to sentient beings, and also does not depart from Omniscient Wisdom.
Just as with Jambudvīpa, so too throughout the great trichiliocosm.
This great bodhisattva, not departing from the mind of Omniscient Wisdom, reaches the ultimate limit of all fields of merit. Apart from the Buddhas, there is no Dharma equal in power to that of this great bodhisattva.
Why? Because when this great bodhisattva practices the Perfection of Wisdom, toward all sentient beings he gives rise to the mind of great Loving-kindness; seeing sentient beings heading toward the place of death, he gives rise to the mind of great Compassion. While practicing the path, because the bodhisattva rejoices, he gives rise to the mind of great Joy. Because he does not share in conceptual thoughts and attachments, he attains great Equanimity.
O Subhūti! This is the great bodhisattva who obtains the radiance of great wisdom. This radiance of great wisdom is precisely the six Perfections.
O Subhūti! Although that good man or good woman has not yet become a Buddha, he or she can already become a great field of merit for all sentient beings and will not retreat from Anuttara-samyak-sambodhi. Receiving the four kinds of offerings, practicing in accordance with the mind of the Perfection of Wisdom, he or she will certainly repay the benefactors’ kindness and quickly approach Omniscient Wisdom.
Therefore, if a great bodhisattva wishes not to receive the four offerings given by people in vain, wishes to teach the path of the three vehicles to sentient beings, wishes to become a brilliant light for sentient beings, wishes to rescue them from the prison of the three realms, and wishes to give clear vision to all sentient beings, then he must constantly practice the Perfection of Wisdom.
When practicing the Perfection of Wisdom, if the great bodhisattva wishes to speak, he speaks only of the Perfection of Wisdom. Having spoken of the Perfection of Wisdom, he constantly keeps the Perfection of Wisdom in mind.
Having constantly kept the Perfection of Wisdom in mind, he constantly practices the Perfection of Wisdom, not allowing other thoughts to arise. Day and night he diligently practices the Perfection of Wisdom, with thoughts in accordance with it, without stopping or resting.
O Subhūti! It is like a person who had never possessed a wish-fulfilling mani jewel, and later obtained one; his mind would rejoice and be filled with delight. Later, if he lost it again, he would become greatly worried and sorrowful, constantly remembering that mani jewel, thinking to himself: “Why did I lose the mani jewel?”
In the same way, the great bodhisattva constantly remembers the Perfection of Wisdom and does not separate from the mind of Omniscient Wisdom.
The World-Honored One, all conceptual thoughts have the nature of naturally being separated; their nature is emptiness itself. Why then does a great bodhisattva practicing the Perfection of Wisdom not depart from the mind of Omniscient Wisdom? Within the Dharma of separation, the Dharma of emptiness, there is no bodhisattva, nor is there thought, nor is there Omniscient Wisdom.
O Subhūti! If a great bodhisattva knows that all dharmas are like this—their nature is naturally separate and their nature is naturally empty—not created by Śrāvakas or Pratyekabuddhas, nor created by Buddhas; that the characteristics of all dharmas are eternally abiding, the nature of Dharma, the abiding of Dharma, the position of Dharma, suchness, and ultimate reality—this is called a bodhisattva practicing the Perfection of Wisdom without departing from the mind of Omniscient Wisdom. Why? Because the nature of the Perfection of Wisdom is naturally separate, its nature is naturally empty, without increase and without decrease.
The World-Honored One, if the Perfection of Wisdom has the nature of naturally being separate and naturally being empty, then how can a great bodhisattva, being equal to the Perfection of Wisdom, attain Anuttara-samyak-sambodhi?
O Subhūti! The great bodhisattva, being equal to the Perfection of Wisdom, neither increases nor decreases. Why? Because the Perfection of Wisdom is neither one nor different.
If a great bodhisattva hears the characteristics of the Perfection of Wisdom in this way and does not become frightened or doubtful, know that this great bodhisattva is practicing the Perfection of Wisdom; know that this great bodhisattva has settled in the irreversible stage.
The World-Honored One, is non-existence itself the practice of the Perfection of Wisdom?
No.
The World-Honored One, apart from emptiness, is there a Dharma that is the practice of the Perfection of Wisdom?
There is not.
The World-Honored One, is that Perfection of Wisdom itself the practice of the Perfection of Wisdom?
No.
The World-Honored One, apart from the Perfection of Wisdom, is there practice of the Perfection of Wisdom?
No.
The World-Honored One, are form, feeling, perception, formations, and consciousness the practice of the Perfection of Wisdom?
No.
The World-Honored One, are the six Perfections the practice of the Perfection of Wisdom?
No.
The World-Honored One, are the four foundations of mindfulness up to the eighteen unique qualities of a Buddha the practice of the Perfection of Wisdom?
No.
The World-Honored One, are the characteristics of form, feeling, perception, formations, and consciousness as emptiness, as false and unreal, as having nothing, as lacking a firm nature, as suchness, the nature of Dharma, the abiding of Dharma, the position of Dharma, and ultimate reality the practice of the Perfection of Wisdom?
No.
The World-Honored One, are the four foundations of mindfulness up to the eighteen unique qualities of a Buddha, with the characteristics of emptiness, false and unreal, up to ultimate reality, the practice of the Perfection of Wisdom?
No.
The World-Honored One, if all these dharmas are not practice, then how should one practice the Perfection of Wisdom in order to be called a great bodhisattva practicing the Perfection of Wisdom?
O Subhūti! Do you see any Dharma that practices the Perfection of Wisdom?
The World-Honored One, no!
O Subhūti! Do you see the practice of the Perfection of Wisdom carried out by a great bodhisattva?
The World-Honored One, no!
O Subhūti! The Dharma that you do not see—does that Dharma truly exist?
The World-Honored One, no!
O Subhūti! That Dharma which does not truly exist—does that Dharma arise?
The World-Honored One, no!
O Subhuti! This is called the non-arising patience of the Great Bodhisattvas. When a Bodhisattva accomplishes this patience, they receive the prediction of Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment). This is called the fearlessness and unobstructed wisdom of the Buddha. When a Great Bodhisattva practices this Dharma diligently and energetically, they will not lose the wisdom of all kinds, which is the unsurpassed right and complete enlightenment. They will never fail to attain it. Why is this so? Because when a Great Bodhisattva attains the patience of non-arising, they do not regress or diminish until reaching Anuttara-samyak-sambodhi.
The World-Honored One, do the characteristics of all dharmas being non-arising contain the prediction of Anuttara-samyak-sambodhi?
No.
The World-Honored One, do the characteristics of all dharmas being arising contain the prediction of Anuttara-samyak-sambodhi?
No.
The World-Honored One, do the characteristics of all dharmas being both arising and non-arising contain the prediction of Anuttara-samyak-sambodhi?
No.
The World-Honored One, do the characteristics of all dharmas being neither arising nor non-arising contain the prediction of Anuttara-samyak-sambodhi?
No.
The World-Honored One, how does a Great Bodhisattva know that they have received the prediction of Anuttara-samyak-sambodhi?
O Subhuti! Do you see any dharma that has received the prediction of Anuttara-samyak-sambodhi?
The World-Honored One, no! I do not see any dharma that has received the prediction of Anuttara-samyak-sambodhi. I also do not see anyone who has attained anything.
That is correct, O Subhuti! If, at the time when a Great Bodhisattva regards all dharmas as not truly existing, they do not think: “I will attain Anuttara-samyak-sambodhi,” nor do they think that through this matter they will attain Anuttara-samyak-sambodhi, that is called Anuttara-samyak-sambodhi.
Why is this so? Because Great Bodhisattvas who practice Prajñāpāramitā do not have thoughts of remembrance or discrimination.
Why is this so? Because within Prajñāpāramitā there are no thoughts of remembrance or discrimination.