MAHĀ PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 26
Chapter 82: PURIFYING THE BUDDHA LAND
At that time, Subhūti thought: What is the path of a Great Bodhisattva?
A Bodhisattva abiding in that path can accomplish such great adornment through vast and great vows.
The Buddha, knowing the thoughts of Subhūti, said:
“Subhūti, the six pāramitās are the path of a Great Bodhisattva; the thirty-seven aids to enlightenment are the path of a Great Bodhisattva; the eight liberations and the nine successive concentrations are the path of a Great Bodhisattva; the ten powers of wisdom up to the eighteen exclusive qualities of a Buddha are the path of a Great Bodhisattva; all dharmas are also the path of a Great Bodhisattva.
Subhūti, is there any dharma that a Bodhisattva does not learn and yet can attain Anuttara-samyak-saṃbodhi?
Subhūti, there is no dharma that a Bodhisattva does not learn. Why? Because if a Bodhisattva does not learn all dharmas, he cannot attain omniscient wisdom.
“World-Honored One, if all dharmas are empty, why is it said that a Bodhisattva learns all dharmas? Is it not that the World-Honored One engages in conceptual elaboration regarding that which is free from conceptual elaboration, saying: this is this, that is that; this is worldly dharma, this is supramundane dharma; this is defiled, this is undefiled; this is conditioned, this is unconditioned; this is the dharma of ordinary beings, this is the dharma of arhats, this is the dharma of pratyekabuddhas, this is the dharma of Buddhas?”
“Indeed, Subhūti, all dharmas are truly empty. Subhūti, if all dharmas were not empty, Great Bodhisattvas would not be able to attain Anuttara-samyak-saṃbodhi.
Subhūti, precisely because all dharmas are truly empty, Great Bodhisattvas are able to attain Anuttara-samyak-saṃbodhi.
Subhūti, as you said: if all dharmas are empty, does the Buddha engage in conceptual elaboration concerning that which is free from conceptual elaboration, distinguishing this and that, saying this is worldly dharma, this is supramundane dharma, and so forth up to Buddha-dharma?
Subhūti, if beings in the world knew that all dharmas are empty, Great Bodhisattvas would not need to learn all dharmas in order to attain omniscient wisdom.
Now, because beings do not know that all dharmas are empty, Great Bodhisattvas, after attaining Anuttara-samyak-saṃbodhi, distinguish the various dharmas and teach them to sentient beings.
Subhūti, concerning this Bodhisattva path, from the very beginning until now, one should contemplate in this way: Among all dharmas there is no fixed nature; they arise only from the harmony of causes and conditions, and therefore are called dharmas. I should contemplate that dharmas have no true nature and cannot be grasped, whether they are the six pāramitās, the thirty-seven aids to enlightenment, the fruit of stream-entry, up to the fruit of arhatship, the path of the pratyekabuddha, or Anuttara-samyak-saṃbodhi.
Why? Because all dharmas and the nature of all dharmas are empty. Emptiness itself cannot be grasped; emptiness itself is not truly existent, much less can one grasp anything through emptiness.
Subhūti, by contemplating in this way, the Bodhisattva does not grasp any dharma while learning all dharmas.
The Bodhisattva abiding in such learning observes the activities of the minds of sentient beings: Where does this mind of sentient beings operate?
The Bodhisattva knows that the minds of sentient beings operate within what is false and unreal, and thinks: These beings grasp false and unreal dharmas; therefore, they are easy to save.
At that time, the Great Bodhisattva, abiding in Prajñāpāramitā, uses skillful means to teach sentient beings:
“Friends, you should practice generosity and will obtain abundant wealth, but you should not rely on the rewards of generosity and become arrogant. Why? Because within it there is no truly fixed dharma.
Teaching them to uphold precepts, practice patience, diligence, meditation, and wisdom is the same. Beings who practice these dharmas will attain the fruit of stream-entry, up to Anuttara-samyak-saṃbodhi. But do not think that such dharmas truly exist.”
Teaching in this way is called practicing the Bodhisattva path, because regarding all dharmas there is nothing to grasp, since those dharmas are not truly substantial. Why? Because all dharmas have no characteristic that can be grasped, because their nature is non-existent and their nature is emptiness.
Subhūti, when practicing the Bodhisattva path in this way, the Great Bodhisattva has no place in which to abide.
Because that Bodhisattva does not abide in any dharma, he practices the Dāna pāramitā without abiding in it; he practices the Śīla pāramitā without abiding in it; he practices the Kṣānti pāramitā without abiding in it; he practices the Vīrya pāramitā without abiding in it; he practices the Dhyāna pāramitā without abiding in it; he practices the Prajñā pāramitā without abiding in it; he practices the four dhyānas, the four immeasurable minds, the four formless concentrations, the eight liberations, and the nine successive concentrations without abiding in them.
Why? Because the first dhyāna, the nature of the first dhyāna, is empty; the person who practices meditation is also empty; and the dharma used in meditation is also empty. Attaining the fruit of stream-entry, up to attaining the path of the pratyekabuddha, one does not abide in them.
“World-Honored One, why does one not abide in them?”
“Subhūti, there are two causes and conditions for not abiding in them:
The nature of all paths and fruits is empty; there is no place to abide, there is no dharma to be used, and there is no person who abides.
One does not take a small attainment as sufficient. The Bodhisattva thinks: ‘I should not fail to attain the fruit of stream-entry; I will certainly attain the fruit of stream-entry. Yet I should not abide in that fruit, up to Anuttara-samyak-saṃbodhi, I should not settle in that either.’ Why? Because from the moment I first aroused the aspiration for enlightenment onward, I have no other thought; I have only one mind directed toward Anuttara-samyak-saṃbodhi.
Subhūti, that Great Bodhisattva, abiding in such single-mindedness, has the ability to give rise to the path of enlightenment.”
“World-Honored One, if all dharmas are unborn, how can the Great Bodhisattva give rise to the Bodhi path?”
“Indeed, Subhūti, all dharmas are unborn. Why are they unborn? Because there is no action that creates them and no place from which they arise; therefore all dharmas are unborn.”
“World-Honored One, whether there is a Buddha or no Buddha, do the dharma characteristics of all dharmas remain permanently abiding?”
“That is so, Subhūti. Whether there is a Buddha or no Buddha, the dharma characteristics of all dharmas remain permanently abiding.
Because sentient beings do not know that this dharma abides in the nature of dharmas, Great Bodhisattvas give rise to the path of enlightenment for the sake of sentient beings. Through this path, Bodhisattvas save sentient beings and lead them out of birth and death.”
“World-Honored One, can enlightenment be attained through a path that arises?”
No.
World-Honored One! By using the path of non-arising, can one attain Bodhi?
No.
World-Honored One! By using the path of non-arising, which is not non-arising, can one attain Bodhi?
No.
World-Honored One! How then can one attain Bodhi?
Subhūti, it is not by using the path that one attains Bodhi, nor is it by using the non-path that one attains Bodhi.
Subhūti, Bodhi itself is the path, and the path itself is Bodhi.
World-Honored One! If Bodhi itself is the path and the path itself is Bodhi, then at this time a Bodhisattva who has not yet become a Buddha should already have attained Anuttara-samyak-sambodhi. Why then is it said that the Buddhas, Tathāgatas, Worthy Ones, Fully Enlightened Ones possess the thirty-two marks of excellence, the eighty secondary characteristics, the ten powers, the four fearlessnesses, the four unobstructed knowledges, the eighteen unshared Buddha qualities, great loving-kindness, and great compassion?
Subhūti, what do you think? Does the Buddha attain Bodhi?
World-Honored One! The Buddha does not attain Bodhi. Why?
Because the Buddha is Bodhi, and Bodhi is the Buddha.
Subhūti, according to the question you have asked, when one is practicing as a Bodhisattva, one should also have already attained Bodhi.
Subhūti, that great Bodhisattva fully possesses the six pāramitās, the thirty-seven aids to enlightenment, the ten powers, the four fearlessnesses, the four unobstructed knowledges, and the eighteen unshared Buddha qualities. Abiding in the vajra-like samādhi, with a single thought corresponding with wisdom, one attains Anuttara-samyak-sambodhi. At that time one is called a Buddha, and one is free and sovereign with regard to all dharmas.
World-Honored One! How does a great Bodhisattva purify a Buddha-land?
Subhūti, there are Bodhisattvas who, from the time they first generate the aspiration for enlightenment onward, eliminate coarse karmic actions of the body, eliminate coarse karmic actions of speech, eliminate coarse karmic actions of mind, and also cleanse the three coarse karmic actions of others.
World-Honored One! What are the coarse karmic actions of the body, speech, and mind?
Subhūti, unwholesome actions such as killing living beings up to wrong views are called the three coarse karmic actions of a Bodhisattva.
Furthermore, Subhūti, a greedy mind, a mind that violates precepts, an angry mind, a lazy mind, a distracted mind, and an ignorant mind are called the coarse karmic actions of the Bodhisattva’s mind.
Impure precepts are called the coarse karmic actions of body, speech, and mind.
Furthermore, Subhūti, if a Bodhisattva distances themselves from the practice of the four foundations of mindfulness, this is called a coarse karmic action of a Bodhisattva. Distancing themselves from the four right efforts up to the eightfold noble path and the eight liberations is also called a coarse karmic action of a Bodhisattva.
Furthermore, Subhūti, if a great Bodhisattva desires the fruit of Stream-entry up to the fruit of Arhatship, or the path of the Pratyekabuddha, this is called a coarse karmic action of a Bodhisattva.
Furthermore, Subhūti, if a Bodhisattva has the mark of form, feeling, perception, formations, and consciousness; has the mark of eye, ear, nose, tongue, body, and mind; has the mark of form, sound, smell, taste, touch, and dharmas; has the marks of the five desires, the marks of women, the marks of the Desire Realm, Form Realm, and Formless Realm; has the marks of wholesome dharmas, unwholesome dharmas, conditioned, and unconditioned dharmas, this is called a coarse karmic action of a Bodhisattva.
Great Bodhisattvas completely distance themselves from all such marks of coarse karmic actions. They themselves practice giving and also teach others to practice giving: to those who need food, they give food; to those who need clothing, they give clothing; and whatever necessities of life are needed, they provide them all. They also teach others to practice giving in this way. They dedicate these merits and virtues together with all sentient beings toward the purification of the Buddha-land. Keeping precepts, patience, diligence, meditation, and wisdom are likewise practiced in this way.
That great Bodhisattva may offer jewels filling an entire great trichiliocosm to the Three Jewels, and make the vow: through this wholesome karmic cause and condition, may my Buddha-land be completely made of the seven treasures.
Furthermore, Subhūti, a great Bodhisattva offers celestial music played before Buddhas and Buddha stupas, and makes the vow: through this wholesome karmic cause and condition, may my Buddha-land always hear heavenly music.
Furthermore, Subhūti, a great Bodhisattva offers heavenly fragrances filling the entire great trichiliocosm to the Buddhas and Buddha stupas, and makes the vow: through this wholesome karmic cause and condition, may my Buddha-land always have heavenly fragrances.
Furthermore, Subhūti, a great Bodhisattva offers a hundred kinds of food and drink to the Buddha and Sangha, and makes the vow: through this wholesome karmic cause and condition, may the sentient beings in my Buddha-land all possess a hundred kinds of food and drink.
Furthermore, Subhūti, a great Bodhisattva offers heavenly fragrances to the Buddha and Sangha, and makes the vow: through this wholesome karmic cause and condition, may all sentient beings in my Buddha-land receive heavenly fragrances.
Furthermore, Subhūti, a great Bodhisattva uses the five desires according to their wishes to make offerings to the Buddha, the Sangha, and all sentient beings, and makes the vow: through this wholesome karmic cause and condition, may the disciples and all sentient beings in my Buddha-land obtain the five desires according to their wishes. Together with all sentient beings, I dedicate them toward the purification of the Buddha-land, and vow that when I attain Buddhahood, my Buddha-land will have the five desires like those of the heavens, appearing according to the mind.
Furthermore, Subhūti, while practicing Prajñāpāramitā, a great Bodhisattva vows: I myself will enter the First Dhyāna, and I will also teach sentient beings to enter the First Dhyāna, the Second Dhyāna, and so on up to the thirty-seven aids to enlightenment, in the same way.
That great Bodhisattva also vows: When I attain Anuttara-samyak-sambodhi, I will cause sentient beings not to be separated from the four dhyānas up to the thirty-seven aids to enlightenment.
In this way, Subhūti, this great Bodhisattva is able to purify the Buddha-land.
That Bodhisattva, throughout such a period of time practicing the Bodhisattva path, fulfills all vows.
That Bodhisattva personally accomplishes all wholesome dharmas and also causes all sentient beings to accomplish wholesome dharmas.
That Bodhisattva personally receives a beautiful physical form, and the sentient beings to be transformed also possess beautiful forms. Why? Because of the causes and conditions of profound merits and virtues.
Subhūti, a great Bodhisattva should purify the Buddha-land in this way.
In that Buddha-land, there is not even the name of the three evil paths, nor the names of wrong views, the three poisons, or the two vehicles of Śrāvakas and Pratyekabuddhas. The ears do not hear the sounds of impermanence, suffering, emptiness, and there is also no self or anything belonging to self. Up to even the names of all bonds and afflictions do not exist, nor do the names of different fruits exist.
In that Buddha-land, when the wind blows through the seven-jeweled trees, according to what beings should be liberated, it produces sounds, such as the sound of signlessness, non-creation, the true nature of all dharmas. Whether there is a Buddha or no Buddha, all dharmas and all characteristics of dharmas are empty. Within that emptiness there are no marks; within the absence of marks there is no creation. It produces such Dharma sounds. Whether day or night, whether lying down, sitting, standing, or walking, one constantly hears those Dharma sounds.
When that Bodhisattva attains Anuttara-samyak-sambodhi, all Buddhas in the Buddha-lands of the ten directions praise them. Sentient beings who hear the names of those Buddhas will certainly attain Anuttara-samyak-sambodhi.
When that Bodhisattva attains Anuttara-samyak-sambodhi and teaches the Dharma, there are no sentient beings who, upon hearing the Dharma, fail to believe and instead give rise to doubt, saying: this is correct Dharma, this is not correct Dharma. Why? Because regarding the true nature of all dharmas, all are correct Dharma; there is no incorrect Dharma.
There are those with little merit who have not planted wholesome roots with the Buddhas and the disciples of the Buddhas, who do not follow good spiritual friends, who are immersed in views of self, and even immersed in all kinds of views, falling into extreme views, either annihilationism or eternalism. Because of wrong views, such people regard what is not spoken by the Buddha as being spoken by the Buddha, and regard what is spoken by the Buddha as not being spoken by the Buddha. Regarding non-Dharma, they say it is Dharma; regarding Dharma, they say it is non-Dharma. Because they destroy the Dharma, when their bodies perish and they die, they must fall into evil paths such as the hell realms. When Buddhas attain Anuttara-samyak-sambodhi and see those sentient beings wandering in the five destinies, they cause them to leave the group of wrong views and establish them in the group of right concentration. Those sentient beings no longer have defiled minds, whether regarding worldly dharmas or transcendent dharmas, whether conditioned or unconditioned, whether with outflows or without outflows, until they cause the sentient beings in that Buddha-land to certainly attain Anuttara-samyak-sambodhi.
Subhūti, this is the great Bodhisattva who skillfully purifies the Buddha-land.
Chapter 83: DETERMINATION
Subhūti said to the Buddha:
O World-Honored One! Has that Great Bodhisattva already been determined, or has he not yet been determined?
The Buddha said:
Subhūti, that Great Bodhisattva has already been determined; he is not one who has not yet been determined.
O World-Honored One! Where is he determined? Is it in the path of the Śrāvakas, in the path of the Pratyekabuddhas, or in the Buddha path?
The Great Bodhisattva is not determined in the path of the Śrāvakas or Pratyekabuddhas; he is determined in the Buddha path.
O World-Honored One! Is it the Bodhisattva who has just generated the aspiration who is determined, or is it the Bodhisattva in his final body who is determined?
Subhūti, the Bodhisattva who has just generated the aspiration is determined; the Bodhisattva who does not retreat is determined; the Bodhisattva in his final body is determined.
O World-Honored One! Can a Bodhisattva who has been determined fall into the evil destinies?
No. Subhūti, what do you think? Do the Eight Persons, or the Stream-enterer, Once-returner, Non-returner, Arhat, or Pratyekabuddha fall into the evil destinies?
O World-Honored One, no!
It is the same, Subhūti. From the moment of generating the aspiration onward, the Great Bodhisattva practices giving, upholds precepts, practices patience, diligence, meditation, and wisdom, and cuts off all unwholesome karma. He will never again fall into the evil destinies, nor will he ever be born in the long-life heavens, or be born in places where one cannot cultivate wholesome Dharma, or in frontier regions, or in families of evil views. In places where people hear the name of the Buddha but do not hear the name of the Dharma or the Sangha, that Bodhisattva will never again be born.
Subhūti, from the moment of first generating the aspiration toward Anuttara-samyak-saṃbodhi, the Bodhisattva never gives rise to the intention of committing the ten unwholesome deeds.
O World-Honored One! If a Great Bodhisattva has accomplished wholesome roots and merits in this way, then he should not receive unwholesome karmic results.
Yet, as the Buddha Himself spoke of His former lives, He experienced unwholesome karmic results. Where were His wholesome roots and merits at that time?
Subhūti, for the benefit of sentient beings, the Great Bodhisattva accordingly receives various bodies, and then uses those bodies to benefit sentient beings.
Subhūti, when the Great Bodhisattva is born as an animal, he possesses vast skillful means. If enemies seek to kill and harm him, the Bodhisattva uses the supreme power of patience and the supreme mind of compassion to abandon his body without harming his enemies. Do you Śrāvakas and Pratyekabuddhas possess such skillful means?
O World-Honored One, we do not!
Subhūti, for this reason one should know that the Great Bodhisattva, wishing to possess the mind of great compassion and out of concern for and benefit of sentient beings, may take the body of an animal.
O World-Honored One! In what wholesome roots does the Great Bodhisattva abide when he manifests such bodies?
Subhūti, from the time of first generating the aspiration until he sits upon the seat of enlightenment and becomes a Buddha, throughout that period there is no wholesome root that he does not fully possess. Having perfected them, he will attain Anuttara-samyak-saṃbodhi.
Therefore, from the moment of first generating the aspiration, the Great Bodhisattva must learn and fully cultivate all wholesome roots. Having learned the wholesome roots, he will attain omniscient wisdom and will cut off all habitual afflictions.
O World-Honored One! Why does the Great Bodhisattva, having accomplished such undefiled wholesome Dharma, nevertheless fall into the evil destinies and the animal realm?
Subhūti, what do you think? Has the Buddha accomplished undefiled wholesome Dharma?
O World-Honored One! The Buddha has accomplished all undefiled wholesome Dharma.
Subhūti, if the Buddha were to transform Himself into an animal body in order to perform Buddha-work and liberate sentient beings, would that truly be an animal?
O World-Honored One, no!
Subhūti, the Great Bodhisattva is likewise so. Having accomplished undefiled wholesome Dharma, he manifests an animal body in order to liberate sentient beings and uses that body to teach and transform them.
Subhūti, just as an Arhat has the ability to transform into various bodies in order to bring joy to sentient beings, is this so?
O World-Honored One, yes, he has that ability!
Subhūti, it is so. The Great Bodhisattva uses that undefiled wholesome Dharma, according to what is needed, to receive a body, and uses that body to benefit sentient beings, while also not being afflicted by suffering.
Subhūti, what do you think? It is like a magician who transforms various forms—elephants, horses, cattle, goats, men, and women—to perform for the enjoyment of people.
Subhūti, are those things and people created by transformation real?
O World-Honored One! They are not real.
Subhūti, likewise, the Great Bodhisattva, having accomplished undefiled wholesome Dharma, manifests various bodies and uses those various bodies to benefit all sentient beings, while also not being affected by the various sufferings.
O World-Honored One! The Great Bodhisattva, having attained undefiled noble wisdom, according to whatever body is suitable for liberating sentient beings, manifests those various bodies.
O World-Honored One! In what wholesome Dharma does the Great Bodhisattva abide in order to perform such skillful means without being contaminated?
Subhūti, the Bodhisattva uses Prajñāpāramitā as such a power of skillful means. Throughout the countless Buddha-lands in the ten directions, he benefits sentient beings and does not become attached to those bodies.
Why? Because the one who grasps, the method of grasping, and the object grasped—these three are all nonexistent in reality, because their own nature is empty. Emptiness does not grasp emptiness. Within emptiness there is no grasper, nor is there anything grasped. Why? Because the characteristics are empty; within emptiness there is nothing that can be grasped.
Subhūti, this is called the emptiness of nonexistence. The Bodhisattva who abides here can attain Anuttara-samyak-saṃbodhi.
O World-Honored One! Is it only by abiding in Prajñāpāramitā that a Bodhisattva attains Anuttara-samyak-saṃbodhi, and does he not abide in any other Dharma?
Subhūti, is there any Dharma that does not belong to Prajñāpāramitā?
O World-Honored One! If Prajñāpāramitā’s own nature is empty, then why do all dharmas belong to Prajñāpāramitā?
O World-Honored One! Within emptiness, there is no Dharma that belongs or does not belong.
Subhūti, do all dharmas and all characteristics of dharmas have existence or nonexistence?
O World-Honored One, they are all empty!
Subhūti, if all dharmas and all characteristics of dharmas are empty, why do you say that all dharmas do not belong to emptiness?
O World-Honored One! When the Great Bodhisattva practices Prajñāpāramitā, how can he abide in the emptiness of all dharmas and yet give rise to the perfection of supernatural powers? Abiding in those supernatural powers, how can he go to the countless Buddha-lands throughout the ten directions, make offerings to all present Buddhas, hear the Dharma spoken by those Buddhas, and cultivate wholesome roots in the presence of those Buddhas?
Subhūti, when practicing Prajñāpāramitā, the Great Bodhisattva sees all the Buddha-lands in the ten directions, as numerous as the sands of the Ganges, as empty. The Buddhas within those lands are also of the nature of emptiness; it is only because of provisional names that the Buddhas manifest bodies. Those provisional names are also empty.
If the Buddha-lands throughout the ten directions and the Buddhas did not have the nature of emptiness, then that emptiness would necessarily have partiality.
Because it does not incline or deviate, all dharmas, all dharma characteristics are empty. For this reason, all dharmas, all dharma characteristics are empty. Therefore, when the Great Bodhisattva practices Prajñāpāramitā, using skillful means gives rise to the Pāramitā of Supernatural Powers, manifests the Heavenly Eye, Heavenly Ear, Wish-fulfilling Power, Knowledge of Others’ Minds, Knowledge of Previous Lives, and Knowledge of the Birth and Death of sentient beings.
If separated from the Pāramitā of Supernatural Powers, the Bodhisattva cannot benefit sentient beings, nor can they attain Anuttara-samyak-saṃbodhi.
This Pāramitā of Supernatural Powers of the Great Bodhisattva serves the attainment of Anuttara-samyak-saṃbodhi.
Why? Because by using that Heavenly Eye, one sees one’s own wholesome dharmas and also teaches others to attain wholesome dharmas. With regard to those wholesome dharmas, one also does not cling to them, because their own nature is empty. Emptiness has no place to cling to. If one clings, one experiences their flavor; within emptiness there is no flavor to experience.
When that Great Bodhisattva practices Prajñāpāramitā, they constantly give rise to such a Heavenly Eye. Using that Heavenly Eye, they see all dharmas as empty.
Seeing that dharmas are empty, they do not cling to characteristics, do not create karmic activity, and also teach this Dharma to others. They do not see any characteristic of sentient beings, nor do they see any designation called “sentient beings.”
That Great Bodhisattva, because they use dharmas that are not truly existent, develops the Pāramitā of Supernatural Powers.
Using that Pāramitā of Supernatural Powers, whatever things supernatural powers can accomplish, that Bodhisattva can accomplish.
The Bodhisattva uses the Heavenly Eye, surpassing human eyes, to see all the Buddha lands throughout the ten directions. Having seen them, that Bodhisattva travels to the ten directions to benefit sentient beings: sometimes through giving, sometimes through moral discipline, sometimes through patience, sometimes through diligence, sometimes through meditation, and sometimes through wisdom, benefiting sentient beings. Or using the thirty-seven aids to enlightenment, the meditations, liberations, and samādhis; or using the Dharma of the Śrāvakas, the Dharma of the Pratyekabuddhas, the Dharma of Bodhisattvas, or the Buddha Dharma, they benefit sentient beings.
For those who are greedy, the Bodhisattva teaches the Dharma as follows:
“Everyone, you should practice giving. Poverty is a source of suffering and distress. A poor person cannot even benefit themselves; how could they benefit others? Therefore, you should diligently practice giving. Through giving, you yourself gain happiness, and you also bring happiness to others. Do not, because of poverty, swallow your resentment, steal from one another, and then be unable to escape the three evil paths.”
For those who break the precepts, the Bodhisattva teaches the Dharma:
“Everyone, breaking the precepts is extremely painful and distressing. One who breaks the precepts cannot even benefit themselves; how could they benefit others? Breaking the precepts brings painful karmic results: one may be born in hell, among hungry ghosts, or among animals. Those who break the precepts and fall into the three evil paths cannot even save themselves; how could they save others? Therefore, you should not follow thoughts of breaking the precepts. At the time of death, you will regret it.”
To those who are angry and quarrel with one another, the Bodhisattva teaches:
“Everyone, you should not become angry with one another. Anger causes the mind to become disturbed and does not accord with wholesome Dharma. Now, by becoming angry with one another and disturbing your minds, you will fall into hell, among hungry ghosts, or among animals. Therefore, you should not give rise to even a single thought of hatred, much less many such thoughts.”
To those who are lazy, the Bodhisattva teaches Dharma that causes them to become diligent. To those with distracted minds, the Bodhisattva teaches Dharma that enables them to attain meditation. To those who are ignorant, the Bodhisattva teaches Dharma that enables them to attain wisdom. To those engaged in sexual misconduct, they teach contemplation of impurity. To those filled with anger and resentment, they teach contemplation of loving-kindness. To those who are ignorant, they teach contemplation of the twelve links of dependent origination. To sentient beings practicing wrong paths, they teach them to enter the right path: the path of the Śrāvaka, the path of the Pratyekabuddha, and the Buddha path.
For those sentient beings, the Bodhisattva teaches:
“According to your attachments, that wholesome Dharma itself has the nature of emptiness. Within that empty Dharma nature, you should not cling. The characteristic of non-attachment is emptiness.”
Thus, Subhūti, when practicing Prajñāpāramitā, the Great Bodhisattva abides in the Pāramitā of Supernatural Powers and benefits sentient beings.
Subhūti, if separated from supernatural powers, the Bodhisattva cannot accord with the wishes of sentient beings and skillfully teach the Dharma.
Subhūti, therefore, when practicing Prajñāpāramitā, the Great Bodhisattva must develop supernatural powers.
Subhūti, it is like a bird that has no wings and cannot fly high.
In the same way, without supernatural powers, the Bodhisattva cannot teach and transform sentient beings according to their own intentions.
Subhūti, therefore, when practicing Prajñāpāramitā, the Great Bodhisattva must develop various supernatural powers. Having developed supernatural powers, if they wish to benefit sentient beings, they will be able to do so according to their wishes.
That Bodhisattva uses the Heavenly Eye to see countless Buddha lands as numerous as the sands of the Ganges, and also sees the sentient beings in those lands. Having seen them, they use the power of supernatural abilities to go to those places, understand the minds of sentient beings, and according to what is suitable, teach them the Dharma so that they gain benefit. Sometimes they teach giving, sometimes moral discipline, sometimes patience, sometimes diligence, sometimes meditation, sometimes wisdom, and even the Dharma of Nirvāṇa.
Using the Heavenly Ear, that Bodhisattva hears two kinds of sounds: those of humans and those of non-humans.
Using the Heavenly Ear, that Bodhisattva hears the Buddhas of the ten directions teaching the Dharma, and having heard it, is able to retain it all. That Bodhisattva, exactly according to what has been heard, teaches sentient beings.
That Bodhisattva uses the Knowledge of Others’ Minds to clearly know the minds of sentient beings and, according to what is suitable, teaches the Dharma, sometimes teaching giving, and so forth up to the Dharma of Nirvāṇa.
That Bodhisattva uses the Knowledge of Previous Lives to remember their own former lives and also remember the former lives of others.
Using the Knowledge of Previous Lives, that Bodhisattva remembers the names of the Buddhas and the noble assemblies of the past, as well as those places.
If there are sentient beings who believe in and delight in knowledge of previous lives, that Bodhisattva manifests former-life events for them and teaches them the Dharma, sometimes teaching giving, and so forth up to the Dharma of Nirvāṇa.
Using the power of wish-fulfilling supernatural abilities, that Bodhisattva goes to immeasurable Buddha lands, makes offerings to the Buddhas, plants wholesome roots while following the Buddhas, and then returns to their own land.
Using the supernatural knowledge of the exhaustion of outflows, this Bodhisattva teaches Dharma to sentient beings according to what is suitable. Sometimes teaching giving, and so forth up to teaching the Dharma of Nirvāṇa.
Thus, Subhūti, when practicing Prajñāpāramitā, the Great Bodhisattva must develop such various supernatural powers.
Because of cultivating these supernatural powers, the Bodhisattva can take whatever body they wish, and suffering and pleasure cannot disturb them.
When practicing Prajñāpāramitā, when the Great Bodhisattva plays freely within such supernatural powers, they will purify the Buddha lands and accomplish the maturation of sentient beings.
Furthermore, Subhūti, if the Great Bodhisattva does not purify the Buddha lands and does not mature sentient beings, they cannot attain Anuttara-samyak-saṃbodhi. Why? Because the causes and conditions are not complete, and therefore they cannot attain Anuttara-samyak-saṃbodhi.
The World-Honored One, what are the complete causes and conditions by which the Great Bodhisattva attains Anuttara-samyak-saṃbodhi?
Subhūti, all wholesome dharmas are the causes and conditions for the Great Bodhisattva’s Anuttara-samyak-saṃbodhi.
The World-Honored One, what are wholesome dharmas, by which those wholesome dharmas enable one to attain Anuttara-samyak-saṃbodhi?
Subhūti, from the time the Bodhisattva first arouses the mind onward, the Pāramitā of Giving is a wholesome Dharma cause and condition. Within it, there is no distinction between giver and receiver, because its nature is empty.
Through this Pāramitā of Giving, the Bodhisattva can benefit themselves and benefit sentient beings, rescuing them from the place of birth and death and enabling them to attain Nirvāṇa. These wholesome dharmas are all causes and conditions for the Great Bodhisattva’s Anuttara-samyak-saṃbodhi. By practicing this path, the Great Bodhisattvas of the past, future, and present have escaped birth and death, have already escaped, are escaping, and will escape.
The Pāramitā of Moral Discipline up to the Pāramitā of Prajñā, the four meditations, the four immeasurable minds, the four formless attainments, the four foundations of mindfulness up to the eightfold noble path, the eighteen emptinesses up to the eighteen unique qualities of a Buddha, and such virtues—all are the path of Anuttara-samyak-saṃbodhi.
Subhūti, this is called wholesome Dharma. Having perfected these wholesome dharmas, the Great Bodhisattva will attain Omniscient Wisdom. Having attained Omniscient Wisdom, the Great Bodhisattva will turn the Dharma wheel and liberate all sentient beings.
Chapter 84: THE FOUR NOBLE TRUTHS
Subhūti said to the Buddha:
Venerable World-Honored One! If those practices are the practices of the Bodhisattva, then what are the practices of the Buddha?
The Buddha taught:
Subhuti, as you ask, if those practices are the practices of the Bodhisattva, then what are the practices of the Buddha?
Subhuti! The practices of the Bodhisattva are also the practices of the Buddha. If one knows the All-Knowledge, one attains the All-Knowledge, cuts off all habitual afflictions, and the Bodhisattva will attain that Dharma. The Buddha, through a single thought corresponding with the wisdom that knows all dharmas, attains Unsurpassed Perfect Enlightenment.
Subhuti! This is the difference between the Buddha and the Bodhisattva. It is like the difference between one who is proceeding toward the path and one who has attained the fruit. These two are both noble beings, yet their direction and attainment are different.
Subhuti! One who travels on the unobstructed path is called a Great Bodhisattva. One who, in the path of liberation, has no remaining darkness or obstacles whatsoever is called a Buddha.
Venerable World-Honored One! If the self-nature of all dharmas is empty, then within that empty nature of dharmas, how can there be distinctions among hell beings, hungry ghosts, animals, humans, devas, those of the Candid Wisdom stage, those of the Nature Ground stage, those of the Eight-Person stage, Stream-enterers, Once-returners, Non-returners, Arhats, Pratyekabuddhas, Bodhisattvas, and Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones? Venerable World-Honored One! For a person who has no attainment, karmic causes and conditions are also not truly existent, and karmic results are also not truly existent.
Subhuti! It is exactly as you have said. Within the emptiness of the self-nature of dharmas, there are no sentient beings, no karmic causes and conditions, and no karmic results.
Subhuti! Sentient beings do not know that the self-nature of all dharmas is empty. Those sentient beings create karma as causes and conditions, whether wholesome, unwholesome, or immovable karma.
Because of evil karma as causes and conditions, those sentient beings fall into the three evil destinies. Because of meritorious karma as causes and conditions, they are born among humans or in the heavens of the Desire Realm. Because of immovable karma as causes and conditions, they are born in the Form Realm or Formless Realm.
When the Great Bodhisattva practices the Perfection of Giving up to the eighteen Unshared Buddha Qualities, upholds and practices all those assisting practices, enters the Vajra Samadhi, and attains Unsurpassed Perfect Enlightenment, they benefit sentient beings. Because this benefit is never lost, they do not fall into the six paths of birth and death.
Venerable World-Honored One! After the Buddha attains Unsurpassed Perfect Enlightenment, does the Buddha undergo birth and death in the six paths?
Subhuti! The Buddha does not undergo birth and death in the six paths.
Venerable World-Honored One! Does the Buddha have evil karma, wholesome karma, or indeterminate karma?
Subhuti, no, there is none!
Venerable World-Honored One! If there is none, why does the Buddha speak of hell, hungry ghosts, animals, heavens, and humans; and why does he speak of Stream-enterers, Once-returners, Non-returners, Arhats, Pratyekabuddhas, Bodhisattvas, and Buddhas?
Subhuti! If sentient beings knew that the self-nature of all dharmas is empty, Great Bodhisattvas would not seek Unsurpassed Perfect Enlightenment, nor would they rescue sentient beings from the three evil destinies, or from the cycle of birth and death within the six paths.
Subhuti! Because sentient beings truly do not know that the self-nature of all dharmas is empty, they cannot escape birth and death in the six paths. That Bodhisattva, while in the presence of the Buddhas, hears that the self-nature of all dharmas is empty and arouses the mind seeking Unsurpassed Perfect Enlightenment.
Subhuti! Dharmas are not as ordinary people cling to and become attached to. Those sentient beings, regarding dharmas that are not truly existent, give rise to inverted and deluded conceptual discriminations, imagining that they have attained dharmas.
There are no sentient beings, yet they imagine that there are sentient beings. There is no form, feeling, perception, formations, or consciousness, yet they imagine that there are form, feeling, perception, formations, and consciousness. All conditioned dharmas, up to and including everything, are not truly existent, yet using inverted and deluded minds they create various bodily, verbal, and mental karmas, then continue in the cycle of birth and death within the six paths without being able to escape.
When that Great Bodhisattva practices the Perfection of Wisdom, all wholesome dharmas are included within the Perfection of Wisdom. By practicing the Bodhisattva path, they attain Unsurpassed Perfect Enlightenment. After attaining Unsurpassed Perfect Enlightenment, they teach sentient beings the four Noble Truths: the Noble Truth of suffering, the Noble Truth of the origin of suffering, the Noble Truth of the cessation of suffering, and the Noble Truth of the path leading to the cessation of suffering. They clearly reveal that all wholesome practices assisting the path are included within the four Noble Truths. Because of those wholesome practices assisting the path, the Three Jewels are distinguished: the Buddha Jewel, the Dharma Jewel, and the Sangha Jewel. Because they do not believe in and oppose the Three Jewels, they cannot escape birth and death in the six paths.
Venerable World-Honored One! Is it through the Noble Truth of suffering that one is liberated? Is it through the wisdom of suffering that one is liberated? Is it through the Noble Truth of the origin of suffering that one is liberated? Is it through the wisdom of the origin of suffering that one is liberated? Is it through the Noble Truth of cessation that one is liberated? Is it through the wisdom of cessation that one is liberated? Is it through the Noble Truth of the path that one is liberated? Is it through the wisdom of the path that one is liberated?
Subhuti! It is not through the Noble Truth of suffering that one is liberated, nor through the wisdom of suffering that one is liberated. It is not through the Noble Truth of the origin of suffering that one is liberated, nor through the wisdom of the origin of suffering. It is not through the Noble Truth of cessation that one is liberated, nor through the wisdom of cessation. It is not through the Noble Truth of the path that one is liberated, nor through the wisdom of the path.
Subhuti! Because the four Noble Truths are equal, I say that they are Nirvana itself. One does not attain Nirvana by using the Noble Truth of suffering, up to and including not using the Noble Truth of the path, nor by using the wisdom of suffering, up to and including not using the wisdom of the path.
Venerable World-Honored One! What is the characteristic of equality of the four Noble Truths?
Subhuti! If there is no suffering, no wisdom of suffering, no origin, no wisdom of origin, no cessation, no wisdom of cessation, no path, and no wisdom of the path, then this is called the characteristic of equality of the four Noble Truths.
Furthermore, Subhuti! The suchness of the four Noble Truths is not different from the nature of dharmas, the essence of dharmas, the abiding of dharmas, the position of dharmas, and ultimate reality. Whether there is a Buddha or whether there is no Buddha, the nature of dharmas always abides. Why? Because it is neither false nor lost.
When the Great Bodhisattva practices the Perfection of Wisdom, they practice the Perfection of Wisdom because they directly understand ultimate reality.
Venerable World-Honored One! How does a Great Bodhisattva practice the Perfection of Wisdom because they directly understand ultimate reality? It is because, by directly understanding ultimate reality, they do not fall into the stage of the Hearers or the stage of the Pratyekabuddhas, but directly enter the stage of the Bodhisattva.
Subhuti! If a Great Bodhisattva truly sees all dharmas as they are, after seeing them, they attain dharmas that are not truly existent. Having attained dharmas that are not truly existent, they see that all empty dharmas are included within the four Noble Truths. The dharmas that are not included within the four Noble Truths are also empty. If one sees in this way, then at that time one enters the stage of the Bodhisattva. This is a Bodhisattva abiding in the ground of nature, not falling after reaching the summit. Why? Because falling from the summit means falling into the stage of the Hearers or the stage of the Pratyekabuddhas. That Bodhisattva, abiding in the Nature Ground, gives rise to the four meditations, the four immeasurable minds, and the four formless concentrations.
That Bodhisattva, abiding in the first ground of concentration, distinguishes all dharmas and directly understands the four Noble Truths: knowing suffering without giving rise to a mind that clings to suffering, and up to knowing the path without giving rise to a mind that clings to the path, only following Unsurpassed Perfect Enlightenment while contemplating the true characteristics of all dharmas.
Venerable World-Honored One! What is meant by contemplating the true characteristics of all dharmas?
Subhuti, it means contemplating the emptiness of all dharmas!
Venerable World-Honored One! What is meant by contemplating emptiness?
Subhuti, it means self-nature emptiness! That Bodhisattva uses such wisdom to contemplate all dharmas as empty, without any dharma-nature that can be seen. Abiding in that dharma-nature, they attain Unsurpassed Perfect Enlightenment. Why? Because the characteristic of non-nature is Unsurpassed Perfect Enlightenment.
That characteristic of non-nature was not created by the Buddhas, was not created by Pratyekabuddhas, was not created by Arhats, was not created by those who proceed on the path, was not created by those who attain the fruit, and was not created by Bodhisattvas. It is only because sentient beings do not know and do not see the true characteristics of dharmas that Great Bodhisattvas practice the Perfection of Wisdom and, using skillful means, teach the Dharma to sentient beings.
Chapter 85: THE SEVEN EXAMPLES
Subhuti said to the Buddha:
O Venerable World-Honored One! If the nature of all dharmas is not truly existent, and they are not created by the Buddha, nor even created by the Bodhisattvas, then why is it possible to distinguish various dharmas, such as hell beings, hungry ghosts, animals, humans, and gods? It is through karma as the cause and condition that we know there are beings who fall into hell, beings who fall among hungry ghosts, and beings who fall into the animal realm; through karma as the cause and condition that we know there are beings who are born as humans, beings who are born in the heavens, even in the Heaven of Neither Perception nor Non-Perception; through karma as the cause and condition that we know there are people who attain Stream-enterer, Once-returner, Non-returner, Arhat, and Pratyekabuddha; through karma as the cause and condition that we know the great Bodhisattvas; through karma as the cause and condition that we know the Thus Come One, Worthy of Offerings, Perfectly Enlightened One.
O Venerable World-Honored One! In the dharma of non-inherent nature, there is no karmic function. How then can there be, because of creating karma as a cause and condition, falling into hell, the hungry ghost realm, or the animal realm, or being born in the heavens, or attaining the fruit of Stream-enterer up to Pratyekabuddha? How can a Great Bodhisattva practicing the Bodhisattva path attain Omniscient Wisdom, and because of attaining Omniscient Wisdom, be able to liberate sentient beings from birth and death?
The Buddha said to Subhūti:
That is correct, that is correct! In the dharma of non-inherent nature, there is no karma and there is no karmic result.
Subhūti, ordinary beings have not entered the Noble Dharma and do not know that all dharmas have no inherent nature or characteristics. Because of delusion and ignorance, they create various karmas as causes and conditions.
Those sentient beings, according to their karma, acquire bodies: perhaps a hell-being body, a hungry ghost body, an animal body, a human body, or a heavenly body.
That dharma of non-inherent nature has no karma and no karmic result. The constant nature of non-inherent nature is non-inherent nature.
As Subhūti said, if all dharmas are without inherent nature, how then are there Stream-enterers up to Buddhas who attain Omniscient Wisdom?
Subhūti, what do you think? Is the Path itself without inherent nature? Are the fruits of Stream-enterer up to Buddhahood and Omniscient Wisdom without inherent nature?
Subhūti replied:
O Venerable World-Honored One! The Path is without inherent nature; the fruit of Stream-enterer is also without inherent nature, and up to the Buddhas and Omniscient Wisdom, all are without inherent nature.
Subhūti, can the dharma of non-inherent nature obtain the dharma of non-inherent nature?
O Venerable World-Honored One! The dharma of non-inherent nature cannot obtain the dharma of non-inherent nature.
Subhūti, can the dharma of inherent nature obtain the dharma of inherent nature?
O Venerable World-Honored One! The dharma of inherent nature cannot obtain the dharma of inherent nature.
Subhūti, the dharma of non-inherent nature and the Path, all those dharmas neither unite nor separate, have no color, no form, no counterpart, and are of one characteristic; that is, they are without characteristics.
O Venerable World-Honored One! When practicing the Perfection of Wisdom, a Great Bodhisattva, through the power of skillful means, sees that sentient beings, because of their inverted views, cling to the five aggregates: seeing permanence in impermanence, seeing happiness in suffering, seeing purity in impurity, and seeing a self in what is without self. They cling to places that do not truly exist.
That Bodhisattva, by using the power of skillful means, liberates sentient beings within what does not truly exist.
O Venerable World-Honored One! Do the objects to which ordinary beings cling truly exist? Are they different? Because of clinging, they create karma; because of karma as a cause and condition, they remain within the five paths of birth and death and cannot escape.
Subhūti, the objects to which ordinary beings cling and from which they create karma do not possess even the slightest reality, not even the size of a hair’s tip. They exist only because of delusion.
Subhūti, I will now explain this to you through an analogy. Those who understand can gain understanding through examples.
Subhūti, just as the things seen in a dream: does the person who experiences and enjoys the five desires in a dream truly have such experiences?
O Venerable World-Honored One! A dream itself is already empty and unreal; how much less can the person within the dream who enjoys the five desires truly have such experiences?
Subhūti, are there any dharmas, whether contaminated or uncontaminated, conditioned or unconditioned, that are not like a dream?
O Venerable World-Honored One! Among all dharmas, whether contaminated or uncontaminated, conditioned or unconditioned, there is no dharma that is not like a dream.
Subhūti, in a dream is there the cycle of birth and death through the five paths?
O Venerable World-Honored One, no!
Subhūti, in a dream is there cultivation of the Path, and through this cultivation does one become defiled or purified?
O Venerable World-Honored One, no! Why? Because a dream has no reality, so one cannot say it is impure or pure.
Subhūti, does the image in a mirror truly exist? Can it create karma, and then because of that karma as a cause and condition fall into hell, the hungry ghost realm, or the animal realm, or be born among humans or in the heavens?
O Venerable World-Honored One, no! That image has no reality; it only deceives children. How could that image create karma as a cause and condition, and then through that karma as a cause and condition fall into hell or be born among humans or in the heavens?
Subhūti, does that image in the mirror cultivate the Path, and through that cultivation become defiled or purified?
O Venerable World-Honored One, no! Why? Because that image is empty and has no reality, so it cannot be said to be impure or pure.
Subhūti, just as there is an echo in a deep ravine. Does that echo create karma, and then because of that karma as a cause and condition fall into hell or be born among humans or in the heavens?
O Venerable World-Honored One, no! That echo is empty; since there is no real sound, how could there be karma, and through that karma as a cause and condition, fall into hell or be born among humans or in the heavens?
Subhūti, does that echo cultivate the Path, and through cultivating the Path become defiled or purified?
O Venerable World-Honored One, no! Why? Because that echo has no reality, so it cannot be said to be impure or pure.
O Subhūti! Just as a mirage is not water but appears like the form of water, is not a river but appears like the form of a river. Does that mirage create karma, and then through that karma as a condition become a cause for falling into hell, or even through cultivating the path have defilement and purity?
The World-Honored One, no! In a mirage there has never been water; it only deceives the eyes of the ignorant. That mirage has no reality—how could it have karma? Therefore, it cannot be said to be defiled or pure.
O Subhūti! Just as, when the sun rises, one sees the city of Gandharvas. There is no city, yet the ignorant imagine that there is a city. Does that city of Gandharvas create karma, and then through that karma as a condition either become a cause for falling into hell, or even through cultivating the path have defilement and purity?
The World-Honored One, no! That city of Gandharvas does not exist at all; it only deceives the eyes of the ignorant. How could it have karma, and how could it be said to be defiled or pure?
O Subhūti! A magician transforms various things, such as elephants, horses, oxen, goats, men, and women. Do those illusions have karma, and then through that karma as a condition fall into hell, or even through cultivating the path have defilement and purity?
The World-Honored One! Those illusory things are empty and without reality; how could they have karma? Therefore, how could they be said to be defiled or pure?
O Subhūti! Just as a transformed person created by the Buddha’s magical power—does that transformed person have karma, and through that karma as a condition fall into hell, or have defilement and purity?
The World-Honored One, no! That transformed person has no reality. How could there be karma that serves as a condition for falling into the realms of hell, hungry ghosts, animals, or being born among humans or in the heavens? How could there be such cultivation of the path that results in defilement or purity?
O Subhūti! What do you think? Within that characteristic of emptiness, is there someone who is defiled or someone who is pure?
The World-Honored One, no! Within it there is no real existence; there is no one who is defiled, and no one who becomes pure.
O Subhūti! Since there is no one who is defiled and no one who becomes pure, there is also no defilement and no purity. Why? Because sentient beings, abiding in the notions of self and what belongs to self, therefore have defilement and purity.
One who sees reality does not have defilement and does not have purity. Because one who sees reality does not have defilement and does not have purity, there is likewise no defilement and no purity.
Chapter 86: EQUALITY
Subhūti said to the Buddha:
The World-Honored One! One who sees reality is neither defiled nor pure. One who sees what is unreal is also neither defiled nor pure. Why? Because the nature of all phenomena does not truly exist.
The World-Honored One! Within what does not truly exist, there is no defilement and no purity. Within what truly exists, there is also no defilement and no purity.
Venerable World-Honored One! In what is not truly existent, there is no impurity; in what is truly existent, there is also no impurity and no purity.
Venerable World-Honored One! Why is it that one who speaks according to truth says there is neither impurity nor purity, and one who does not speak according to truth also says there is neither impurity nor purity?
The Buddha taught:
Subhuti! The equal nature of all dharmas, which I speak of, is called purity.
Subhuti! What is the equality of all dharmas? It is suchness, without difference, without falsehood, the dharma-character, the dharma-nature, the abiding nature of dharma, the position of dharma, and ultimate reality. Whether there is a Buddha or no Buddha, the dharma-nature always remains abiding; this is called purity.
This is speaking according to conventional truth, not according to ultimate meaning. Ultimate meaning transcends all words, discussions, and sounds.
Venerable World-Honored One! If all dharmas are empty, cannot be spoken of, like dreams, like echoes, like mirages, like reflections, like illusions, like transformations, then why does a Great Bodhisattva use dharmas that are like dreams, like echoes, like mirages, like reflections, like illusions, like transformations; how can they bring forth the mind of Anuttara-samyak-sambodhi and make vows: “I will perfect the six pāramitās; I will perfect the miraculous powers pāramitā; I will perfect the wisdom pāramitā; I will perfect the four meditations, the four immeasurable minds, the four formless concentrations, the four foundations of mindfulness up to the eightfold noble path; I will perfect the three gates of liberation, the eight liberations, the nine successive concentrations; I will perfect the ten powers of wisdom up to perfecting the eighteen dharmas unique to Buddhas; I will perfect the thirty-two marks of excellence and the eighty secondary characteristics; I will perfect all dhāraṇī gates and samādhi gates; I will emit light that illuminates throughout the ten directions, know the thoughts of sentient beings, and teach them the appropriate Dharma?”
Subhuti! What do you think? Are the dharmas you have spoken of like echoes, like mirages, like reflections, like illusions, like transformations?
Venerable World-Honored One, yes!
Venerable World-Honored One! If all dharmas are like dreams up to being like transformations, then how does a Great Bodhisattva practice Prajñāpāramitā? Things like dreams up to transformations are empty and unreal; one should not use empty and unreal dharmas to attain perfection of the Dāna pāramitā up to the eighteen dharmas unique to Buddhas.
Subhuti, it is so! Empty and unreal dharmas cannot bring about the perfection of the Dāna pāramitā up to the eighteen dharmas unique to Buddhas. Practicing such empty and unreal dharmas cannot attain Anuttara-samyak-sambodhi.
Subhuti! All these dharmas are dharmas created through conceptualization, remembrance, and thought. Using such created, conceptualized, and thought-based dharmas cannot attain omniscient wisdom.
Subhuti! All these dharmas can assist the path of practice, but cannot increase the fruition. These dharmas have no arising, no coming forth, and no characteristics.
From the time of first generating the mind of enlightenment until now, the Great Bodhisattva practices wholesome actions, such as the Dāna pāramitā up to omniscient wisdom. Why? Because that Great Bodhisattva knows that dharmas are like dreams up to being like transformations. Such dharmas cannot obtain the Dāna pāramitā up to omniscient wisdom, cannot accomplish the maturation of sentient beings, cannot purify Buddha lands, and cannot attain Anuttara-samyak-sambodhi.
That Great Bodhisattva practices wholesome actions, from the Dāna pāramitā up to omniscient wisdom, knowing them to be like dreams up to knowing them to be like transformations. They also know that all sentient beings are like those living in dreams, up to like those living in transformations. That Great Bodhisattva does not grasp Prajñāpāramitā as a truly existent dharma. Because they do not grasp in this way, they attain omniscient wisdom, knowing that dharmas are like dreams, without anything to grasp, up to knowing that dharmas are like transformations, without anything to grasp. Why? Because Prajñāpāramitā cannot be grasped through characteristics, and the Dhyāna pāramitā up to the eighteen dharmas unique to Buddhas cannot be grasped through characteristics.
The Great Bodhisattva knows that all dharmas cannot be grasped through characteristics, and only afterward brings forth the aspiration to seek Anuttara-samyak-sambodhi. Why? All dharmas cannot be grasped through characteristics and have no fixed reality, because they are like dreams up to being like transformations.
By using dharmas that cannot be grasped through characteristics, one cannot obtain dharmas that cannot be grasped through characteristics. It is only because sentient beings do not know or see the characteristics of dharmas in this way that this Great Bodhisattva seeks Anuttara-samyak-sambodhi for the sake of sentient beings.
From the time of first generating the mind of enlightenment until now, that Great Bodhisattva gives through generosity for the sake of all sentient beings; even cultivating wisdom is for the sake of all sentient beings, not for oneself. In seeking Anuttara-samyak-sambodhi, the Great Bodhisattva does not do so for any other reason, but only for the sake of all sentient beings.
When practicing Prajñāpāramitā, the Great Bodhisattva sees that sentient beings do not truly exist as sentient beings, yet they abide in the appearance of sentient beings; up to there being no knower and no seer, yet they abide in the appearances of knowing and seeing. That Great Bodhisattva causes sentient beings to be separated from inverted views, and after they are separated, establishes sentient beings in the Dharma-nature of ambrosial immortality, without false appearances—that is, without the appearance of sentient beings, up to without the appearance of a knower and the appearance of a seer.
At that time, that Bodhisattva abandons all restless minds, conceptual minds, and argumentative minds, and constantly practices a mind without agitation, a mind without thought, and a mind without conceptual proliferation.
Subhuti! Through such skillful means, when practicing Prajñāpāramitā, the Great Bodhisattva personally attains non-grasping and also teaches all sentient beings so that they have no place of grasping. This is conventional truth, not ultimate truth.
Venerable World-Honored One! When attaining Anuttara-samyak-sambodhi, when the World-Honored One attains the Buddha-dharmas, is this attained through conventional truth or through ultimate truth?
Subhuti! Through conventional truth, it is said that the Buddha attains those dharmas. Within those dharmas, there is no dharma that can be called “that person attaining those dharmas.” Why? Because saying that a person attains those dharmas implies an attainment. If one uses those twofold dharmas, there is no path and no fruition.
Venerable World-Honored One! If practicing dualistic dharmas has no path and no fruition, then does practicing non-dual dharmas have a path and a fruition?
Subhuti! Practicing dualistic dharmas has no path and no fruition; practicing non-dual dharmas also has no path and no fruition.
If there is no dualistic dharma and no non-dualistic dharma, that itself is the path and that itself is the fruition. Why? To say that by such dharmas one attains the path and attains the fruition, or by such dharmas one does not attain the path and does not attain the fruition, is conceptual proliferation. Within the equality of all dharmas, there is no conceptual proliferation. The characteristic of being free from conceptual proliferation is the equality of all dharmas.
Venerable World-Honored One! Dharmas have no nature; within this, how is there equality?
Subhuti! If there is neither a dharma that exists nor a dharma that does not exist, then one does not speak of the characteristics of the equality of all dharmas. Apart from equality, there is no other dharma separate from the characteristics of the equality of all dharmas. That equal nature cannot be gone to and cannot be reached by ordinary beings or by noble ones.
Venerable World-Honored One! Does even the Buddha also not go and not reach?
Subhuti! That equality of all dharmas cannot be gone to or reached by all noble ones, even Buddhas.
Venerable World-Honored One! The Buddha has sovereign power and freedom to move throughout all dharmas; why then say that even the Buddha cannot go and cannot reach?
Subhuti! If the equality of all dharmas were different from the Buddha, then you should ask such a question. Now, the equality of ordinary beings, the stream-enterers, once-returners, non-returners, arhats, pratyekabuddhas, Great Bodhisattvas, Buddhas, and the noble Dharma is one single equality, without two.
This means that ordinary beings, stream-enterers, and so on up to Buddhas are not truly existent within the equality of all dharmas.
Venerable World-Honored One! If within the equality of all dharmas there are no ordinary beings up to Buddhas, then are ordinary beings, stream-enterers, and so on up to Buddhas not different from one another?
Subhuti, it is so! Within the equality of all dharmas there are no differences: ordinary beings, stream-enterers, and so on up to Buddhas are equal.
Venerable World-Honored One! If there is no difference between ordinary beings, stream-enterers, and so on up to Buddhas, then how can one distinguish the appearance of the Three Jewels in the world?
Subhuti! What do you think? Are the Buddha Jewel, Dharma Jewel, and Sangha Jewel equal with other dharmas, or are they different from other dharmas?
Venerable World-Honored One! As I have heard the meaning taught by the Buddha, the Three Jewels and the equality of all dharmas are not different.
Venerable World-Honored One! The Buddha Jewel, Dharma Jewel, and Sangha Jewel are themselves equality. Those dharmas neither combine nor separate, have no form, no shape, no opposition; they are of one characteristic, namely, without characteristics.
The Buddha, through that power of wisdom, is able to distinguish the uncharacterized dharmas such as ordinary beings, stream-enterers, once-returners, non-returners, arhats, pratyekabuddhas, Great Bodhisattvas, and Buddhas.
Subhuti, it is so! What do you think? If the Buddhas who attain Anuttara-samyak-sambodhi did not distinguish dharmas, would they know what is hell, what is hungry ghost, what is animal, what is human, what is heavenly being, what is a heavenly being of the Four Heavenly Kings, up to the Heaven of Neither Perception nor Non-Perception; what are the four foundations of mindfulness up to the eightfold noble path; what is inner emptiness up to emptiness of the non-existence of what is neither existent nor non-existent; what are the ten powers of the Buddha up to the eighteen dharmas unique to Buddhas?
Venerable World-Honored One, they would not know!
Hey Subhuti! Therefore, you should know that the Buddha has vast meritorious power; with regard to the equality of all dharmas, he does not move, yet he distinguishes all dharmas.
World-Honored One! Just as the Buddha, regarding the equality of all dharmas, does not move, ordinary people, regarding the equality of all dharmas, also move; from the Stream-enterer up to the Pratyekabuddha, regarding the equality of all dharmas, they also do not move.
World-Honored One! If the mark of the equality of all dharmas is the mark of ordinary beings, is the mark of the Stream-enterer up to the Buddhas, then it is the mark of equality.
World-Honored One! Now all dharmas each have their own distinct marks. That is, the mark of form is different; the marks of feeling, perception, formations, and consciousness are different; the marks of ear, tongue, body, and mind are different; the marks of earth are different; the marks of water, fire, wind, space, and consciousness are different; the mark of greed is different; the marks of anger and ignorance are different; the mark of wrong view is different; the mark of meditation is different; the mark of the immeasurable minds is different; the marks of the formless concentrations are different; the marks of the four foundations of mindfulness are different; up to the marks of the eight divisions of the Noble Path are different; the mark of the Perfection of Giving is different; up to the mark of the Perfection of Prajna is different; the marks of the three liberation doors are different; the marks of the eighteen kinds of emptiness are different; the marks of the Buddha’s ten powers are different; the marks of the four fearlessnesses are different; the marks of the four unobstructed wisdoms are different; the marks of the eighteen unique qualities of a Buddha are different; the marks of conditioned dharmas are different; the marks of unconditioned dharmas are different.
The mark of ordinary beings is different, up to the mark of the Buddha is different. All dharmas have such distinct and differing marks. How then, while practicing the Perfection of Prajna, can a Great Bodhisattva, regarding these mutually different marks, not give rise to distinctions? If one does not give rise to distinctions, then one cannot practice the Perfection of Prajna. If one cannot practice the Perfection of Prajna, then one cannot proceed from one stage to another. If one cannot proceed from one stage to another, then one cannot enter the Bodhisattva stages. Because one cannot enter the Bodhisattva stages, one cannot surpass the stages of the Hearers and Pratyekabuddhas, and therefore cannot fully attain the Perfection of Supernatural Powers. Because one cannot fully attain the Perfection of Supernatural Powers, one cannot fully attain the Perfection of Giving, up to the Perfection of Prajna; one cannot go from one Buddha land to another Buddha land, make offerings to the Buddhas, plant wholesome roots in the presence of the Buddhas, use those wholesome roots to accomplish the beings, and purify the Buddha lands.
Subhuti! As you have asked, these marks of dharmas are also the marks of ordinary beings, also the marks of the Stream-enterer up to the Buddha.
World-Honored One! These dharmas all have distinct marks, namely, the mark of form is different, up to the marks of conditioned dharmas and unconditioned dharmas being different. How can a Great Bodhisattva contemplate them as having a single mark without giving rise to distinctions?
Subhuti! What do you think? Is the mark of form empty? Up to the marks of all the Buddhas, are they empty?
World-Honored One, they are truly empty!
Subhuti! Within emptiness, do the marks of dharmas truly exist? That is, do the marks of form up to the marks of the Buddha truly exist?
World-Honored One, they do not truly exist!
Subhuti! For this reason, you should know that regarding the equality of all dharmas, it is neither ordinary beings nor separate from ordinary beings; up to being neither Buddha nor separate from Buddha.
World-Honored One! Is equality a conditioned dharma or an unconditioned dharma?
Subhuti! It is neither a conditioned dharma nor an unconditioned dharma. Why? Apart from conditioned dharmas, there is no unconditioned dharma; apart from unconditioned dharmas, there is no conditioned dharma.
Subhuti! The nature of conditioned dharmas and the nature of unconditioned dharmas—these two dharmas neither combine nor separate, have no form, no shape, no counterpart, and have one mark, namely, the mark of no-mark.
The Buddha also speaks using conventional truth, not using ultimate truth. Why? In ultimate truth there is no karma of body, no karma of speech, and no karma of mind; yet it is not separate from the karma of body, speech, and mind that ultimate truth is attained. The mark of equality of all conditioned and unconditioned dharmas is itself ultimate truth.
While practicing the Perfection of Prajna, the Great Bodhisattva does not move from ultimate truth, yet carries out the work of benefiting sentient beings as a Bodhisattva.
Chapter 87: LIKE AN ILLUSION
Venerable Subhuti addressed the Buddha:
Venerable World-Honored One! If all dharmas are equal and have no creation or fabrication, then how does a Great Bodhisattva practice Prajñā-pāramitā toward the unmoving equality of dharmas while carrying out the Bodhisattva practices of Giving, Loving Speech, Beneficial Action, and Cooperation?
The Buddha said: Subhūti, it is so! It is exactly as you have said: those equal dharmas have no creation or fabrication.
If sentient beings could know by themselves the equality of all dharmas, then the Buddha would not use spiritual power regarding the unmoving equality of dharmas to help them escape the marks of self, the marks of what belongs to self, up to the marks of one who knows and the marks of one who sees; through emptiness they escape birth and death in the five destinies, escape the marks of form, up to the marks of consciousness, escape the marks of the eye up to the marks of the mind, escape the marks of the earth element up to the marks of the consciousness element. He causes them to be separated from the nature and marks of the conditioned and attain the nature and marks of the unconditioned. The nature and marks of the unconditioned are emptiness.
Venerable World-Honored One! Through what kind of nothingness are all dharmas empty?
Subhūti! The Bodhisattva separates from all marks of dharmas. Because of this emptiness, all dharmas are empty. Subhūti, what do you think? If there were a magically created person who created another magically created person, would that created person truly exist and not be empty?
Venerable World-Honored One! That created person does not truly exist; it is entirely empty.
Subhūti! Emptiness and a magically created person—these two things neither unite nor separate. Because of emptiness, there should be no distinction that one is emptiness and the other is a creation. Why? Because these two things, in relation to emptiness, do not possess the designation of being emptiness or being a creation. Why? Subhūti! Because form itself is creation, feeling, perception, formations, and consciousness are creation, and even All-Knowing Wisdom itself is creation.
Venerable World-Honored One! Are worldly dharmas creations, while transcendent dharmas are also creations?
Subhūti! All dharmas are creations. Among these dharmas, there are creations of the Śrāvaka teachings, creations of the Pratyekabuddha teachings, creations of the Great Bodhisattva teachings, creations manifested by the Buddhas, creations caused by afflictions, and creations caused by karmic conditions.
Subhūti! Therefore, all dharmas are transformations.
Venerable World-Honored One! The ending of the afflictions—the fruits of Stream-enterer, Once-returner, Non-returner, and Arhat; the Pratyekabuddha path; the Buddha path; and the abandoning of the accumulated seeds of afflictions—are these all transformations?
Subhūti! If there is a dharma with the mark of arising and ceasing, then it is all transformation.
Venerable World-Honored One! Which dharmas are not transformations?
Subhūti! If it is a dharma that does not arise and does not cease, then it is not a transformation.
Venerable World-Honored One! What dharma neither arises nor ceases and is not a transformation?
Subhūti! Nirvāṇa, which has no false or illusory marks, is not a transformation.
Venerable World-Honored One! As the Buddha himself has said, the equality of all dharmas is not made by Śrāvakas, not made by Pratyekabuddhas, not made by Great Bodhisattvas, and not made by Buddhas. Whether there is a Buddha or no Buddha, the nature of dharmas is always empty. The nature of emptiness itself is Nirvāṇa. Why then does the Buddha say that the one dharma of Nirvāṇa is not a transformation?
Subhūti, it is so! The equality of all dharmas is not made by Śrāvakas, and so forth, and the nature of emptiness itself is Nirvāṇa. If a Bodhisattva who has newly generated the aspiration to enlightenment hears that all dharmas are ultimately empty in nature, and that even Nirvāṇa is also like a transformation, then that mind becomes greatly frightened. This is because, being newly initiated, that Bodhisattva still discriminates: dharmas that arise and cease are like transformations, while dharmas that do not arise and cease are not like transformations.
Venerable World-Honored One! How should newly initiated Bodhisattvas be taught to understand the nature of emptiness?
Subhūti! Were all dharmas previously existent and are they now nonexistent?