MAHA PRAJÑĀ PĀRAMITĀ SŪTRA V17

MAHĀ PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 17

Chapter 56: FIRMNESS

Furthermore, Subhūti, when Māra comes to the place of a Bodhisattva, wishing to destroy the Bodhisattva’s mind, he says: “The wisdom of all kinds is the same as empty space, utterly void, without characteristics; all phenomena are also the same as empty space, utterly void, without characteristics. Regarding all phenomena that are the same as empty space, utterly void, without characteristics, there is no one who attains Anuttara-samyak-saṃbodhi, nor is there anyone who does not attain it. Those phenomena are all like empty space, without characteristics. You endure suffering and diligently cultivate for no benefit. The Anuttara-samyak-saṃbodhi you hear of is entirely the work of Māra, not the teaching of the Buddha. You should abandon that aspiration. Do not continue enduring such suffering, worry, and unrest, lest you fall into the evil paths.”

When hearing these words of reproach, this Bodhisattva thinks: “This is Māra who wishes to destroy my mind of Anuttara-samyak-saṃbodhi.

Although all phenomena are like empty space, not truly existent, empty in their own characteristics, sentient beings do not know, do not see, and do not understand.

I too, through great vows that are empty, without self-characteristics, and the same as empty space, have attained the wisdom of all kinds, and then, for the sake of sentient beings, I expound the Dharma so that they may become liberated and attain the fruit of Stream-entry up to the fruit of Anuttara-samyak-saṃbodhi.”

Subhūti, if a Mahā Bodhisattva, from the time he first arouses the mind onward, hears the matters described above, he should make his mind firm and not allow it to be disturbed. Because of this firm and unwavering mind, he practices the six pāramitās and will enter the stages of the Bodhisattva.

The Buddha said: “World-Honored One, is one called non-retrogression because one is not turned away, or is one called non-retrogression because one is turned away?”

Subhūti, one is called non-retrogression because one is not turned away; one who is turned away is also called non-retrogression.

Why?

Subhūti, if a Mahā Bodhisattva is not turned away toward the states of the Śrāvakas and Pratyekabuddhas, this is called non-retrogression. If a Mahā Bodhisattva turns away from the states of the Śrāvakas and Pratyekabuddhas, this is also called non-retrogression.

Through the practices, categories, and characteristics described above, one is called a non-retrogressive Mahā Bodhisattva.

Furthermore, Subhūti, when a non-retrogressive Mahā Bodhisattva wishes to enter the First Dhyāna up to the cessation attainment, he immediately enters them. When he wishes to cultivate the four foundations of mindfulness up to the five spiritual powers, he immediately cultivates them. Although he cultivates the four foundations of mindfulness up to the five spiritual powers, this Mahā Bodhisattva does not accept the fruits of the four foundations of mindfulness. Although he cultivates the various dhyānas, he does not accept the fruits of those dhyānas, and does not accept even the fruit of Arhatship or the fruit of Pratyekabuddhahood. This Mahā Bodhisattva, for the sake of sentient beings, accepts a body in order to follow what is appropriate and what should be done, benefiting them.

Through these practices, categories, and characteristics, one is called a non-retrogressive Mahā Bodhisattva.

Furthermore, Subhūti, the non-retrogressive Mahā Bodhisattva constantly remembers Anuttara-samyak-saṃbodhi and never departs from the mind of the wisdom of all kinds.

Because he does not depart from the mind of the wisdom of all kinds, he does not value form, does not value characteristics, does not value Śrāvakas or Pratyekabuddhas, does not value the six perfections, does not value the four dhyānas, the four immeasurable minds, up to the five spiritual powers, does not value the four foundations of mindfulness up to the eightfold noble path, does not value the ten powers of wisdom up to the eighteen distinctive qualities of a Buddha, does not value the purification of Buddha lands, the maturation of sentient beings, seeing Buddhas, or planting wholesome roots.

Why? Because all phenomena are empty in their own characteristics; one does not see a phenomenon that is valued, nor a mind that constantly values. All phenomena do not truly exist; their own characteristics are empty, the same as empty space.

Subhūti, this non-retrogressive Mahā Bodhisattva, having accomplished such a mind, in the four bodily postures of walking, standing, lying down, and sitting, in coming and going, entering and leaving, always maintains one-pointedness and is not confused.

Through these various practices, categories, and characteristics, one is called a non-retrogressive Mahā Bodhisattva.

Subhūti, if a Mahā Bodhisattva manifests a householder’s body and, for the benefit of sentient beings, accepts the five desires in order to give to sentient beings: those who need food are given food; those who need drink are given drink; those who need clothing, bedding, and medicine are all provided for. This Mahā Bodhisattva personally practices the Dāna pāramitā, teaches others to practice the Dāna pāramitā, praises the Dharma of the Dāna pāramitā, and also rejoices in and praises those who practice the Dāna pāramitā. The same applies up to the Prajñā pāramitā.

While living as a householder, this Mahā Bodhisattva takes jewels filling Jambudvīpa, filling the great trichiliocosm, and provides them as gifts to all classes of sentient beings. He does not do so for his own sake but constantly practices the pure conduct of celibacy. He does not oppress, despise, or rob others, causing them sorrow and anxiety.

Through these practices, categories, and characteristics, one is called a non-retrogressive Mahā Bodhisattva.

Furthermore, Subhūti, the Vajra-holding Spirit King up to the Five-Nature Vajra-holding Spirits always follow closely and protect this Mahā Bodhisattva, thinking: “This Mahā Bodhisattva will attain Anuttara-samyak-saṃbodhi.” Therefore, gods, Māra kings, Brahmā kings, or powerful people in the human realm cannot destroy this Mahā Bodhisattva’s mind of all-knowing wisdom, until he attains Anuttara-samyak-saṃbodhi.

This is called the characteristic of a non-retrogressive Mahā Bodhisattva.

Furthermore, Subhūti, the Mahā Bodhisattva is always complete with the five faculties of a Bodhisattva: the faculty of faith, the faculty of diligence, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. This is called the characteristic of non-retrogression.

Furthermore, Subhūti, a non-retrogressive Mahā Bodhisattva becomes a superior person and does not become an inferior person.

The Buddha said: “World-Honored One, what is a superior person?”

Subhūti, if a Mahā Bodhisattva single-mindedly practices Anuttara-samyak-saṃbodhi and the mind is not scattered, this is called a superior person.

Again, Subhūti! The Great Bodhisattva always single-mindedly remembers the Buddha path. Because he maintains pure livelihood, he does not engage in occupations involving spells, charms, harmonizing, medicines, or talismans that summon spirits and ghosts to enter men and women in order to inquire about good or bad fortune, blessings, wealth, life, or death. Why is this? Because he clearly knows that the self-nature of all phenomena is empty; since he does not perceive any marks, he does not engage in wrong livelihood but practices right livelihood. This is called the mark of a Great Bodhisattva who does not retreat.

Again, Subhūti! Now the Buddha will explain the practices, categories, and characteristics of a Great Bodhisattva who does not retreat. You should listen single-mindedly.

This Great Bodhisattva practices Prajñāpāramitā. Because he constantly does not separate from Anuttara-samyak-saṃbodhi, he does not speak about the five aggregates, does not speak about the twelve sense bases, and does not speak about the eighteen elements. Why is this? Because he constantly contemplates that the marks of the five aggregates, the twelve sense bases, and the eighteen elements are empty.

This Great Bodhisattva does not enjoy speaking about government affairs. Why is this? Because he abides in the mark of emptiness of all phenomena and does not perceive there to be matters of nobility or lowliness.

He does not enjoy speaking about theft, because the self-nature of all phenomena is empty, and he does not perceive either gain or loss.

He does not enjoy speaking about armies and battles, because the self-nature of all phenomena is empty, and he does not perceive either more or less.

He does not enjoy speaking about fighting, because the self-nature of all phenomena is empty, and he does not perceive either injury or hatred.

He does not enjoy speaking about women, because he abides in the Dharma of emptiness and does not perceive either beauty or ugliness.

He does not enjoy speaking about villages, because the self-nature of all phenomena is empty, and he does not perceive either gathering or dispersing.

He does not enjoy speaking about cities, because he abides in ultimate reality and does not perceive either victory or defeat.

He does not enjoy speaking about national affairs, because he abides in ultimate reality and does not perceive any phenomena as belonging there or not belonging there.

He does not enjoy speaking about himself, because he abides in the nature of Dharma and does not perceive any phenomenon as being self or non-self, and ultimately does not perceive anyone who knows or anyone who sees.

Thus, this Great Bodhisattva does not enjoy speaking about worldly matters. He only delights in speaking about Prajñāpāramitā and does not separate from the mind of Omniscience.

When practicing the Perfection of Giving, he does not practice stinginess. When practicing the Perfection of Precepts, he does not practice breaking precepts. When practicing the Perfection of Patience, he does not practice anger and quarrelling. When practicing the Perfection of Diligence, he does not practice laziness. When practicing the Perfection of Meditation, he does not practice distraction. When practicing the Perfection of Wisdom, he does not practice ignorance.

Although this Great Bodhisattva practices the emptiness of all phenomena, he delights in the true Dharma and reveres the true Dharma. Although he practices the nature of Dharma, he constantly praises the indestructible Dharma and cherishes good spiritual friends, such as the Buddhas, Bodhisattvas, Śrāvakas, and Pratyekabuddhas. He is able to teach and transform those who aspire to Anuttara-samyak-saṃbodhi.

This Great Bodhisattva always wishes to see the Buddhas. When he hears that a Buddha is presently in a certain Buddha-land, he immediately vows to be reborn there. Day and night, he constantly gives rise to thoughts of remembering and recollecting the Buddha.

Subhūti! This Great Bodhisattva enters the First Dhyāna up to the concentration of Neither Perception nor Non-Perception. Because he uses the power of skillful means, he gives rise to a mind connected with the Desire Realm and is reborn among beings who practice the ten wholesome actions, in a place where a Buddha is presently abiding.

Through the practices, categories, and characteristics described above, one should know that this is a Great Bodhisattva who does not retreat.

Again, Subhūti! While practicing Prajñāpāramitā, the Great Bodhisattva abides in inner emptiness, outer emptiness, up to emptiness of what is neither existent nor nonexistent; he abides in the four foundations of mindfulness up to the three gates of liberation: emptiness, signlessness, and wishlessness. Regarding his own stage, he knows with complete clarity and no longer doubts whether or not he is a Great Bodhisattva who does not retreat.

Why is this? Because this Great Bodhisattva no longer sees even the slightest phenomenon within Anuttara-samyak-saṃbodhi as either advancing or not retreating.

Subhūti! It is like a person who has attained the fruit of Stream-entry, abides in the fruit of Stream-entry, and knows clearly for himself without any doubt. Likewise, abiding in the stage of non-retreat, this Great Bodhisattva knows clearly for himself without any doubt. Abiding in this stage, this Great Bodhisattva purifies Buddha-lands and accomplishes the transformation of beings. When demonic activities arise, he immediately recognizes them, and he neither follows demonic activities nor allows them to destroy his work.

Subhūti! It is like a person who has committed the five heinous offenses: the mind of those five heinous offenses follows and clings to that person until death and never leaves. Even if that person thinks of other matters, it still does not separate from the mind of those offenses. Likewise, this Great Bodhisattva abides securely in his own stage, and his mind is constantly unmoved. All devas, humans, and asuras in the world cannot disturb this Bodhisattva’s mind. Why is this? Because this Great Bodhisattva has surpassed all devas, humans, and asuras and entered the stage of the true Dharma, abiding in the place of the stage he has realized. He possesses the complete spiritual powers of a Bodhisattva, constantly purifies Buddha-lands, accomplishes the transformation of beings, and travels from one Buddha-land to another. In the presence of the Buddhas of the ten directions, he plants wholesome roots and attends upon and respectfully questions the Buddhas.

This Great Bodhisattva abides in this way. When demonic activities arise, he immediately recognizes them and does not follow them; using the power of skillful means, he places demonic activities into ultimate reality. Regarding the stage he has realized himself, this Great Bodhisattva has no doubt or regret, because within ultimate reality there are no marks of doubt or regret. He clearly knows that this ultimate reality is neither one nor two. Because of this, until the time he changes his body, this Great Bodhisattva will never turn toward the vehicles of the Śrāvakas or Pratyekabuddhas.

Within the emptiness of the self-nature of all phenomena, this Great Bodhisattva does not perceive any phenomenon as arising or ceasing, impure or pure.

Subhūti! Until the time he changes his body, this Great Bodhisattva will never doubt whether he will attain or not attain Anuttara-samyak-saṃbodhi. This is because the emptiness of the self-nature of all phenomena itself is Anuttara-samyak-saṃbodhi.

Subhūti! This Great Bodhisattva abides in the stage he has realized, does not follow the words of others, and cannot be destroyed by anyone. This is because he has accomplished unmoving wisdom.

By these practices, categories, and marks mentioned above, one should know that this is called the level of a Great Bodhisattva who does not regress.

Furthermore, Subhuti! If there is an evil demon who manifests the body of a Buddha and comes to tell this Great Bodhisattva: “Now, here you have attained the fruition of an Arhat. You also have not received the prediction of Anuttara-samyak-sambodhi, nor have you attained the Dharma of unborn patience. You do not possess the practices, categories, and marks of one who does not regress, nor do you have the marks for receiving the prediction of Anuttara-samyak-sambodhi.” Upon hearing such words, this Great Bodhisattva will never be frightened or doubtful, but will know with certainty that he will receive from all Buddhas the prediction of Anuttara-samyak-sambodhi. Why? Because Bodhisattvas attain predictions through that Dharma, and I too possess that Dharma and will receive the prediction.

Subhuti! If an evil demon or a person controlled by a demon manifests the form of a Buddha and comes to give this Great Bodhisattva the prediction of the fruition of a Śrāvaka or a Pratyekabuddha,

this Great Bodhisattva immediately thinks: “This is an evil demon or a person controlled by an evil demon who has manifested the form of a Buddha and is doing this. For the Buddhas never tell a Bodhisattva to depart from Anuttara-samyak-sambodhi and abide in the levels of Śrāvaka or Pratyekabuddha.”

Through such practices, categories, and marks, he is called a Great Bodhisattva who does not regress.

Furthermore, Subhuti! An evil demon manifests the body of a Buddha, comes to the Bodhisattva, and says: “The scriptures that you study are not spoken by the Buddha, nor are they spoken by the Śrāvakas; they are teachings spoken by demons.”

This Great Bodhisattva immediately thinks, knowing that it is an evil demon appearing and telling me to abandon Anuttara-samyak-sambodhi.

Subhuti! You should know that this Great Bodhisattva has already received predictions from the Buddhas of the past and has already attained the position of non-regression.

Why? Because whatever practices, categories, and marks of non-regression Great Bodhisattvas possess, this Great Bodhisattva also fully possesses those practices, categories, and marks. This is called a Great Bodhisattva who does not regress.

Furthermore, Subhuti! When practicing Prajñāpāramitā, this Great Bodhisattva, in order to protect the true Dharma, does not begrudge even his own body and life, much less other possessions. When protecting the Buddha’s Dharma, the Great Bodhisattva thinks: “It is not merely for protecting the true Dharma of one Buddha, but for protecting the true Dharma of all Buddhas throughout the three times and ten directions, that I do not begrudge my body and life.”

Subhuti! As the Buddha has taught: “All dharmas are empty.”

When ignorant people destroy it, not following the Buddha’s words, they say that this is not Dharma, that it is not wholesome, and that it is not the Buddha’s teaching. Subhuti! It is for protecting such a true emptiness Dharma that the Great Bodhisattva does not begrudge his body and life.

The Great Bodhisattva should also think: “I too am among the future Buddhas, having already received a prediction among them. That true emptiness Dharma is also my Dharma. I protect that Dharma without begrudging my body and life.”

Subhuti! Because he sees such important benefits, the Great Bodhisattva does not begrudge his body and life in order to preserve it.

Through these practices, categories, and marks, one knows that these are the marks of a Great Bodhisattva who does not regress.

Furthermore, Subhuti! Upon hearing the Buddha speak the Dharma, the Great Bodhisattva has no doubt or regret; after hearing it, he remembers and upholds it, never forgetting it. Why? Because the Great Bodhisattva has attained Dhāraṇī.

The World-Honored One! What Dhāraṇī has he attained that, when hearing the Buddha speak the various sutras and teachings, he does not forget them?

Subhuti! Because the Bodhisattva has attained the Dhāraṇī of hearing and retaining, he does not forget the sutras and teachings taught by the Buddha and does not have doubt or regret.

World-Honored One! Is it only that he does not forget or doubt the sutras and teachings taught by the Buddha? Regarding those spoken by Śrāvakas, Pratyekabuddhas, and the eight groups of devas and nāgas, does he also not forget or doubt them?

Subhuti! All words concerning all matters, when the Bodhisattva has attained this Dhāraṇī, he does not forget or doubt them.

Subhuti! Such practices, categories, and marks should be known as those of a Great Bodhisattva who does not regress.

Chapter 57: PROFUNDITY

At that time, Subhuti addressed the Buddha:

O World-Honored One! The non-retrogressive Great Bodhisattva accomplishes vast merit, accomplishes immeasurable merit, accomplishes boundless merit.

The Buddha taught:

That is correct, Subhūti! The non-retrogressive Great Bodhisattva accomplishes great merit, accomplishes immeasurable merit, accomplishes boundless merit.

Why is this so? Because the non-retrogressive Great Bodhisattva attains immeasurable, boundless wisdom, unlike the Śrāvakas and Pratyekabuddhas.

Dwelling in that wisdom, this Great Bodhisattva gives rise to the four unobstructed knowledges. Because of attaining these four unobstructed knowledges, all gods, humans, and the world cannot exhaust [the extent of] them.

Subhūti said:

O World-Honored One! The Buddha could spend countless kalpas praising the practices, categories, and characteristics of a non-retrogressive Great Bodhisattva.

O World-Honored One! In what profound place does this non-retrogressive Great Bodhisattva abide, such that while practicing the six pāramitās, they fully accomplish the four foundations of mindfulness up to the complete attainment of omniscient wisdom?

Excellent, excellent! Subhūti, you have asked about this profound place on behalf of the non-retrogressive Great Bodhisattva.

Subhūti, the meaning of this profound place is emptiness, signlessness, wishlessness, non-arising, non-production, non-defilement, separation, tranquility, suchness, the nature of phenomena, ultimate reality, and Nirvāṇa. These phenomena above are the meanings of profundity.

O World-Honored One! Is it only emptiness, signlessness, wishlessness, and so forth up to Nirvāṇa that are profound, while all other phenomena are not?

Subhūti, all other phenomena are also profound in meaning: form is profound, feeling, perception, formations, and consciousness are also profound; up to mind is profound; from form to phenomena are profound; the eye realm up to the mental consciousness realm are profound; the perfection of giving up to unsurpassed, complete, perfect enlightenment are also profound.

O World-Honored One! How are form up to unsurpassed, complete, perfect enlightenment all profound?

Subhūti, because the suchness of form is profound, form itself is profound; likewise, because the suchness of unsurpassed, complete, perfect enlightenment is profound, unsurpassed, complete, perfect enlightenment itself is also profound.

O World-Honored One! How is the suchness of form profound, up to how is the suchness of unsurpassed, complete, perfect enlightenment profound?

Subhūti, the suchness of form is neither form nor separate from form; likewise, the suchness of unsurpassed, complete, perfect enlightenment is neither unsurpassed, complete, perfect enlightenment nor separate from unsurpassed, complete, perfect enlightenment.

O World-Honored One, this is truly extraordinary!

The Buddha, through the wondrous power of skillful means, causes the non-retrogressive Great Bodhisattva to be free from the Nirvāṇa of the form realm, and also causes [them] to be free from all Nirvāṇa of the realm of phenomena.

That is correct, Subhūti! The Buddha, through the wondrous power of skillful means, causes the non-retrogressive Great Bodhisattva to be free from the Nirvāṇa of the form realm, and also causes [them] to be free from all Nirvāṇa of the realm of phenomena.

Subhūti, the Great Bodhisattva has such profound phenomena, and in accordance with Prajñāpāramitā, observes, compares, reflects, and thinks: “I must practice in this way, exactly as taught in Prajñāpāramitā; I must train in this way, exactly as it is explained in Prajñāpāramitā.”

Subhūti, if a Great Bodhisattva can act and learn according to these teachings, contemplate according to Prajñāpāramitā, and diligently cultivate with full vigor, then at the arising of a single thought they will obtain immeasurable, boundless, countless merits, surpass immeasurable kalpas, and draw near the fruit of unsurpassed, complete, perfect enlightenment—how much more so when they practice Prajñāpāramitā in accordance with the thought of unsurpassed, complete, perfect enlightenment.

For example, there is a person whose nature is heavily inclined toward lust. He has made an appointment with a beautiful girl, but when the appointed time arrives, the girl cannot come because of some obstruction. What do you think, Subhūti? Where would that man’s thoughts be placed?

O World-Honored One! That man’s mind would constantly think of the girl, hoping that she would come so they could sit together, lie together, and enjoy themselves together.

Subhūti, in one day and one night, how many thoughts arise in that man’s mind?

O World-Honored One, very many!

Subhūti, when a Great Bodhisattva practices Prajñāpāramitā in accordance with the teachings of Prajñāpāramitā, the practice within the span of a single thought surpasses the number of kalpas equal to the number of thoughts arising in that man’s mind during one day and one night.

This Great Bodhisattva, while practicing Prajñāpāramitā, becomes free from the offenses against unsurpassed, complete, perfect enlightenment.

This Great Bodhisattva, practicing Prajñāpāramitā for one day, gains wholesome roots and meritorious virtue that do not diminish; the merit fills the great trichiliocosm of worlds as numerous as the sands of the Ganges. Compared with lesser merits, even one hundred parts, one thousand parts, or any number of calculable examples cannot equal even one part of this merit.

Furthermore, Subhūti, if there is someone who, apart from Prajñāpāramitā, makes offerings to the Three Jewels—the Buddha Jewel, the Dharma Jewel, and the Saṅgha Jewel—for a period of kalpas as numerous as the sands of the Ganges, would the merit obtained be great?

O World-Honored One! It would be very great, producing immeasurable, boundless, countless merit.

Subhūti, it still would not equal the merit of a Great Bodhisattva who practices Prajñāpāramitā according to the teachings.

Why is this so? Because Prajñāpāramitā is the path of all Great Bodhisattvas. By practicing this path, one quickly attains unsurpassed, complete, perfect enlightenment.

Furthermore, Subhūti, if there is someone who, apart from Prajñāpāramitā, passes through kalpas as numerous as the sands of the Ganges and makes offerings to all the Stream-enterers, Once-returners, Non-returners, Arhats, Pratyekabuddhas, and Buddhas, would this person obtain great merit?

Blessed World-Honored One, the merit obtained is extremely great!

O Subhūti! It is still not equal to the merit and virtue of a Great Bodhisattva who practices Prajñāpāramitā in accordance with the teachings.

Why is this so? Because when a Great Bodhisattva practices this Prajñāpāramitā, they surpass the Śrāvakas and Pratyekabuddhas, enter the stage of the Bodhisattva, and will attain Anuttara-samyak-saṃbodhi.

O Subhūti! If a person, being separated from Prajñāpāramitā, cultivates generosity, morality, patience, diligence, meditation, and wisdom for as many kalpas as there are grains of sand in the Ganges River, would this person obtain great merit and virtue?

The World-Honored One replied, the merit obtained would be extremely great!

O Subhūti! Yet it is still not equal to the merit and virtue of a Great Bodhisattva who, in accordance with the teachings, practices generosity, morality, patience, diligence, meditation, and wisdom within a single day while abiding in Prajñāpāramitā.

Why is this so? Because Prajñāpāramitā is the mother of all Great Bodhisattvas, giving birth to all Great Bodhisattvas. Because Great Bodhisattvas who abide in Prajñāpāramitā are able to fully possess all Buddha-dharmas.

O Subhūti! If a Great Bodhisattva, separated from Prajñāpāramitā, performs the giving of Dharma for as many kalpas as there are grains of sand in the Ganges River, would this person obtain great merit?

The World-Honored One replied, the merit obtained would be extremely great!

O Subhūti! It is still not equal to the merit of performing Dharma-giving for one day by a person who practices Prajñāpāramitā in accordance with the teachings.

Why is this so? Because this Great Bodhisattva, not being separated from Prajñāpāramitā, is not separated from Omniscient Wisdom; not being separated from Omniscient Wisdom, is not separated from Prajñāpāramitā.

Therefore, if a Great Bodhisattva wishes to attain Anuttara-samyak-saṃbodhi, they should not become separated from Prajñāpāramitā.

Furthermore, O Subhūti! If there is a Great Bodhisattva who, separated from Prajñāpāramitā, practices the Four Foundations of Mindfulness up to Omniscient Wisdom for as many kalpas as there are grains of sand in the Ganges River, would this person obtain great merit?

The World-Honored One replied, the merit obtained would be extremely great!

O Subhūti! It is still not as great as the merit of one day of cultivating the Four Foundations of Mindfulness up to Omniscient Wisdom by a person who practices Prajñāpāramitā in accordance with the teachings.

Why is this so? Because a Great Bodhisattva who is not separated from Prajñāpāramitā will never regress from Omniscient Wisdom, while one who is separated from it may regress.

Therefore, O Subhūti! A Great Bodhisattva practicing the path should not become separated from Prajñāpāramitā.

Furthermore, O Subhūti! If a Great Bodhisattva, separated from Prajñāpāramitā, over countless kalpas practices material giving, Dharma giving, and meditation, then dedicates the merit toward Anuttara-samyak-saṃbodhi, would this person obtain great merit?

The World-Honored One replied, the merit obtained would be extremely great!

O Subhūti! It is still not equal to the merit of a virtuous man or woman who, while practicing Prajñāpāramitā in accordance with the teachings, performs material giving, Dharma giving, and meditation for one day and dedicates them toward Anuttara-samyak-saṃbodhi.

Why is this so? Because dedication through Prajñāpāramitā is the highest form of dedication. If one dedicates without Prajñāpāramitā, it cannot be called dedication. Therefore, in order to attain Anuttara-samyak-saṃbodhi, a Great Bodhisattva must learn dedication through Prajñāpāramitā.

Furthermore, O Subhūti! If a Great Bodhisattva, separated from Prajñāpāramitā, for as many kalpas as there are grains of sand in the Ganges River, unites with and rejoices in the wholesome roots of the Buddhas of the three times and the disciples of the Buddha, and then dedicates them toward Anuttara-samyak-saṃbodhi, would this person obtain great merit?

The World-Honored One replied, the merit obtained would be extremely great!

O Subhūti! It is still not as great as the merit of a virtuous man or woman who, while practicing Prajñāpāramitā in accordance with the teachings, rejoices in wholesome roots for one day and dedicates them toward Anuttara-samyak-saṃbodhi.

Therefore, in order to attain Anuttara-samyak-saṃbodhi, a Great Bodhisattva must learn skillful means within Prajñāpāramitā in order to dedicate toward Anuttara-samyak-saṃbodhi.

The World-Honored One! According to what the Buddha has taught, all phenomena that arise and function through causes and conditions are born from deluded thoughts and are not real. Then how can virtuous men and women obtain great merit and virtue?

The World-Honored One! Since phenomena that arise and function through causes and conditions cannot lead one to attain right view, enter the Dharma position, attain the fruit of Stream-entry, or even attain Anuttara-samyak-saṃbodhi.

O Subhūti, that is correct! Because phenomena that arise and function through causes and conditions cannot lead one to attain right view, enter the Dharma position, or attain up to Anuttara-samyak-saṃbodhi.

O Subhūti! A Great Bodhisattva practicing Prajñāpāramitā knows that phenomena arising through causes and conditions are also empty, not firm, false, and unreal. Because this Great Bodhisattva skillfully learns inner emptiness up to the emptiness of the nonexistence of both dharmas and non-dharmas. Abiding in these eighteen kinds of emptiness, the Great Bodhisattva observes that phenomena arising through causes and conditions are empty, and thus does not become separated from Prajñāpāramitā, gradually attaining immeasurable, boundless, and countless merit and virtue.

The World-Honored One! What is the difference between “countless,” “immeasurable,” and “boundless”?

O Subhūti! “Countless” means that they are not included within the number of conditioned or unconditioned dharmas. “Immeasurable” means that dharmas cannot be measured, whether in the past, future, or present. “Boundless” means that dharmas have no boundary or limit.

The World-Honored One! Furthermore, are form, feeling, perception, formations, and consciousness also countless, immeasurable, and boundless?

O Subhūti! Due to causes and conditions, form, feeling, perception, formations, and consciousness are also countless, immeasurable, and boundless.

The World-Honored One! For what reason are form, feeling, perception, formations, and consciousness also countless, immeasurable, and boundless?

O Subhūti! Because form is empty, and because feeling, perception, formations, and consciousness are empty, they are also countless, immeasurable, and boundless.

The World-Honored One! Is it only form that is empty, and only feeling, perception, formations, and consciousness that are empty, but not all phenomena that are empty?

O Subhūti! Has the Buddha not always taught that all phenomena are empty?

Honored World-Honored One! The Buddha often teaches that all dharmas are empty.
Honored World-Honored One! The emptiness of all dharmas is without end, without number, without measure, and without boundary.
Honored World-Honored One! Within that Emptiness, number does not truly exist, measure does not truly exist, and boundary does not truly exist. Therefore, the meanings of without end, without number, without measure, and without boundary are not different.
Subhuti, that is correct! Those dharmas have different meanings.
Subhuti! That Dharma cannot be spoken. The Buddha uses the power of skillful means to make distinctions and explain it, calling it without end, without number, without measure, without boundary, without attachment, emptiness, signlessness, wishlessness, without arising, unborn, undying, undefiled, Nirvana. The Buddha uses the power of skillful means to distinguish and explain it.
Honored World-Honored One, it is truly rare! The true nature of all dharmas cannot be spoken, yet the Buddha uses the power of skillful means to explain it.
According to my understanding of the meaning of the Buddha’s teachings, all dharmas cannot be spoken.
That is correct, Subhuti! All dharmas cannot be spoken. The characteristic of all dharmas that cannot be spoken is emptiness. That characteristic of emptiness also cannot be spoken.
Honored World-Honored One! Does the meaning of what cannot be spoken have increase or decrease?
Subhuti! The meaning of what cannot be spoken neither increases nor decreases.
Honored World-Honored One! If the meaning of what cannot be spoken neither increases nor decreases, then the Perfection of Giving also neither increases nor decreases, up to and including the eighteen Uncommon Dharmas also neither increase nor decrease.
Honored World-Honored One! If the six Perfections up to the Uncommon Dharmas neither increase nor decrease, why does a Great Bodhisattva attain Unsurpassed Perfect Enlightenment?
Subhuti, that is indeed so! The meaning of what cannot be spoken neither increases nor diminishes.
When a Great Bodhisattva practices the Perfection of Wisdom, because of the power of skillful means, he does not think: “I increase the Perfection of Wisdom, or increase the Perfection of Giving,” but thinks: “It is only because of names that it is called the Perfection of Giving.”
When a Great Bodhisattva practices the Perfection of Giving, his mind and roots of virtue are dedicated in accordance with the characteristic of Unsurpassed Perfect Enlightenment; and when practicing the Perfection of Wisdom, his mind and dedication are also in accordance with the characteristic of Unsurpassed Perfect Enlightenment.
Honored World-Honored One! What is Unsurpassed Perfect Enlightenment?
Subhuti! The suchness-characteristic of all dharmas is called Unsurpassed Perfect Enlightenment.
Honored World-Honored One! How is the suchness-characteristic of all dharmas called Unsurpassed Perfect Enlightenment?
Subhuti! The suchness-characteristic of form, the suchness-characteristic of feeling, perception, formations, and consciousness, up to the suchness-characteristic of Nirvana, is Unsurpassed Perfect Enlightenment. That suchness-characteristic also neither increases nor decreases.
Subhuti! A Great Bodhisattva does not separate from the Perfection of Wisdom and constantly contemplates this Suchness of Dharma without seeing any increase or decrease. Therefore, the meaning that cannot be expressed neither increases nor decreases; the Perfection of Giving up to the Uncommon Dharmas also neither increase nor decrease. Through this Dharma of neither increase nor decrease, the Great Bodhisattva is in accordance with the practice of the Perfection of Wisdom.
Honored World-Honored One! Does a Great Bodhisattva attain Unsurpassed Perfect Enlightenment with the first thought-moment, or does he attain Unsurpassed Perfect Enlightenment with the final thought-moment?
Honored World-Honored One! That first thought-moment does not reach the final thought-moment, and that final thought-moment does not remain in the initial thought-moment. Since mind and mental factors do not exist together in this way, how can roots of virtue increase? If roots of virtue do not increase, how can one attain Unsurpassed Perfect Enlightenment?
Subhuti! For your sake, the Buddha will give an analogy. A wise person who has an analogy can easily understand the meaning.
Subhuti! Like lighting a lamp, is it the first flame that burns the lamp wick, or is it the final flame?
Honored World-Honored One! It is not the first flame that burns the lamp wick, nor is it apart from the first flame. It is not the final flame that burns the lamp wick, nor is it apart from the final flame.
Subhuti! Is that lamp wick burned?
Honored World-Honored One! That lamp wick is burned.
In the same way, Subhuti, a Great Bodhisattva does not attain Unsurpassed Perfect Enlightenment through the initial thought-moment, nor apart from the initial thought-moment; does not attain Unsurpassed Perfect Enlightenment through the final thought-moment, nor apart from the final thought-moment, yet truly attains Unsurpassed Perfect Enlightenment.
Subhuti! In this way, a Great Bodhisattva, from the moment he first gives rise to the mind and practices the Perfection of Wisdom, fulfills the Ten Grounds and attains Unsurpassed Perfect Enlightenment.

Venerable World-Honored One! What are the ten Grounds that, when a Great Bodhisattva has fully perfected them, enable them to attain Unsurpassed Right and Equal Enlightenment?

Subhūti! A Great Bodhisattva fully perfects the Ground of Dry Wisdom, the Ground of Nature, the Ground of the Eight Persons, the Ground of Seeing, the Ground of Thinness, the Ground Free from Desire, the Ground of What Has Been Accomplished, the Ground of the Pratyekabuddha, the Bodhisattva Ground, and the Buddha Ground. Having fully perfected these grounds, the Great Bodhisattva attains Unsurpassed Right and Equal Enlightenment.

Subhūti! After the Great Bodhisattva has learned and perfected these ten grounds, it is neither through the initial mind nor apart from the initial mind, neither through the final mind nor apart from the final mind, that they attain Unsurpassed Right and Equal Enlightenment; rather, they truly attain Unsurpassed Right and Equal Enlightenment.

Venerable World-Honored One! This principle of dependent causes and conditions is extremely profound: it is neither the initial mind nor apart from the initial mind, neither the final mind nor apart from the final mind, by which the Great Bodhisattva attains Unsurpassed Right and Equal Enlightenment; yet the Great Bodhisattva attains Unsurpassed Right and Equal Enlightenment.

Subhūti! If the mind has already ceased, can that mind arise again?

Venerable World-Honored One, no!

Subhūti! The arising of mind is the characteristic of cessation, is it not?

Venerable World-Honored One, it is the characteristic of cessation!

Subhūti! Is the cessation of the characteristic of mind’s cessation truly cessation?

Venerable World-Honored One, no!

Subhūti! Does it still abide in this same way?

Venerable World-Honored One! It also abides in this same way, abiding in Suchness.

Subhūti! Will that mind abiding in Suchness realize true reality?

Venerable World-Honored One, no!

Subhūti! Is this then extremely profound?

Venerable World-Honored One, it is indeed extremely profound!

Subhūti! Is it merely this mind alone?

Venerable World-Honored One, no!

Subhūti! Is there separation from this mind?

Venerable World-Honored One, no!

Subhūti! Is it like seeing Suchness?

Venerable World-Honored One, no!

Subhūti! If a Great Bodhisattva practices in this way, is this practicing the profound Prajñāpāramitā?

Venerable World-Honored One! This is practicing the profound Prajñāpāramitā.

Subhūti! If a Great Bodhisattva practices in this way, where are they practicing?

Venerable World-Honored One! This is practice without a place of practice. Because if a Great Bodhisattva practices Prajñāpāramitā, they abide in the Suchness of all dharmas, without such a notion, without a place of notion, and without anyone who has a notion.

Subhūti! If a Great Bodhisattva practices in this way, where are they practicing?

Venerable World-Honored One! That Great Bodhisattva practices in such a place: they practice within the meaning of the Supreme Truth, because there are no differing characteristics.

Subhūti! If a Great Bodhisattva practices the supreme state of non-conceptualization, is that the characteristic of practice?

Venerable World-Honored One, no!

Subhūti! Does that Great Bodhisattva destroy characteristics?

Venerable World-Honored One, no!

Subhūti! How is it that they do not destroy characteristics?

Venerable World-Honored One! That Great Bodhisattva practices Prajñāpāramitā without thinking, “I will destroy the characteristics of all dharmas.” Venerable World-Honored One, a Great Bodhisattva who practices Prajñāpāramitā but has not yet perfected the Ten Powers, the Four Fearlessnesses, the Four Unobstructed Knowledges, Great Loving-Kindness, Great Compassion, and the Eighteen Uncommon Qualities cannot attain Unsurpassed Right and Equal Enlightenment.

Venerable World-Honored One! Because of the power of skillful means, the Great Bodhisattva neither grasps the characteristics of all dharmas nor destroys their characteristics.

Why? Because the Great Bodhisattva clearly knows that the own characteristics of all dharmas are empty.

Abiding in the emptiness of own characteristics, the Great Bodhisattva enters the three Samādhis for the sake of sentient beings. Using these three Samādhis, they bring sentient beings to completion.

Venerable World-Honored One! How does the Great Bodhisattva enter the three Samādhis and bring sentient beings to completion?

Subhūti! Abiding in the three Samādhis, the Great Bodhisattva sees sentient beings practicing conditioned actions, and then uses the power of skillful means to teach them to attain the unconditioned. Seeing sentient beings dwelling in the characteristic of self, they use the power of skillful means to teach them to practice emptiness. Seeing sentient beings dwelling in all characteristics, they use the power of skillful means to teach them to practice signlessness.

Subhūti! This is the Great Bodhisattva practicing the three Samādhis and Prajñāpāramitā, using those three Samādhis to bring sentient beings to completion.

Chapter 58: PRACTICE WITHIN DREAMS

At that time, Śāriputra asked Subhūti:

If a Great Bodhisattva, while dreaming, enters the three Samādhis: emptiness, signlessness, and wishlessness Samādhi, does this bring any benefit with regard to Prajñā-pāramitā or not?

Subhūti said:

If, during the daytime, a Great Bodhisattva enters the three Samādhis and it brings benefit with regard to Prajñā-pāramitā, then at night in dreams it will also bring benefit. Why? Because daytime dreams and nighttime dreams are the same and not different.

Venerable Śāriputra, if during the daytime a Great Bodhisattva practices Prajñā-pāramitā and it brings benefit with regard to Prajñā-pāramitā, then in dreams, practicing Prajñā-pāramitā should also bring benefit.

Śāriputra asked Subhūti:

In dreams, when a Great Bodhisattva performs actions and creates karma, do those karmas become established? According to the Buddha’s teaching, all phenomena are like dreams; therefore, they should not become established. Why? Because in dreams there is no phenomenon that becomes established; it is only upon waking, when one remembers and discriminates, that there is establishment.

Subhūti said:

If a person in a dream kills a sentient being, and after waking up thinks about and discriminates that action: “My killing in that way was right and excellent!” Venerable Śāriputra, what would you say about this?

Śāriputra said:

Without an object-condition, karma does not arise; without an object-condition, the mental factor of intention does not arise. With conditions, karma arises; with conditions, the mental factor of intention arises.

Subhūti said:

That is correct. Without conditions, karma does not arise; without conditions, the mental factor of intention does not arise. With conditions, karma arises; with conditions, the mental factor of intention arises.

The mind arises within seeing, hearing, feeling, and knowing; the mind does not arise from what has no seeing, hearing, feeling, or knowing.

Here, the mind has purity and defilement; therefore, because there are object-conditions, karma arises. Karma does not arise where there are no conditions. Because there are object-conditions, the mental factor of intention arises; the mental factor of intention does not arise where there are no conditions.

Śāriputra said:

As the Buddha said: All karma and all mental factors are separate from their own characteristics. Why then do you say that because there are conditions karma arises, and without conditions karma does not arise? Because there are conditions the mental factor of intention arises, and without conditions the mental factor of intention does not arise?

Subhūti said:

Because of grasping at characteristics, when there are conditions karma arises, and when there are no conditions it does not arise. Because of grasping at characteristics, when there are conditions the mental factor of intention arises, and when there are no conditions it does not arise.

Śāriputra asked:

If a Great Bodhisattva, in a dream, sees himself practicing giving, morality, patience, diligence, meditation, and wisdom, and dedicates these roots of virtue and merits toward Anuttara-samyak-saṃbodhi (Supreme Perfect Enlightenment), is this truly a real dedication or not?

Subhūti said:

Venerable Śāriputra, there is here now the Bodhisattva Maitreya, who has received the Buddha’s prediction of non-retrogression and will attain Buddhahood. You should ask Bodhisattva Maitreya; he will give the answer.

Venerable Śāriputra asked Bodhisattva Maitreya:

Venerable One, as Venerable Subhūti just said, there is here now Bodhisattva Maitreya, who has received the Buddha’s prediction of non-retrogression and will attain Buddhahood; Bodhisattva Maitreya will give the answer.

Bodhisattva Maitreya said to Venerable Śāriputra:

Will I answer using the designation “Maitreya”? Or will I answer using form, feeling, perception, formations, and consciousness? Or will I answer using the emptiness of form, feeling, perception, formations, and consciousness?

Form, feeling, perception, formations, and consciousness cannot answer. The emptiness of form, feeling, perception, formations, and consciousness cannot answer. I do not see any phenomenon that can answer, nor do I see anyone who can answer. I do not see the person who receives the prediction, nor do I see the phenomenon that receives the prediction, nor do I see the place where the prediction is given. All these phenomena are non-dual and not different.

Śāriputra asked:

According to what Venerable One has said, can there be a Dharma that is realized through direct experience?

Bodhisattva Maitreya said:

According to the Dharma I have spoken of, there is no such realization.

At that time, Śāriputra thought: Bodhisattva Maitreya has profound wisdom, has practiced the six pāramitās for a long time, and because he uses non-attainment, he is able to speak in this way.

At that time, the Buddha said to Śāriputra:

You attained Arhatship through that Dharma. Do you see that Dharma?

Śāriputra replied:

World-Honored One, I do not see it.

The Buddha said:

Śāriputra, a Great Bodhisattva practicing Prajñā-pāramitā is also like this. He does not think: “That Dharma will receive the prediction; that Dharma has received the prediction; that Dharma is now receiving the prediction of Anuttara-samyak-saṃbodhi.”

Śāriputra, a Great Bodhisattva practicing Prajñā-pāramitā does not doubt, thinking, “Will I attain it or will I not attain it?” Rather, he knows for himself that he truly attains Anuttara-samyak-saṃbodhi.

The Buddha said to Subhūti:

There are Great Bodhisattvas who, while practicing the Perfection of Giving, see sentient beings suffering from hunger and cold, with torn clothing, and should make the vow:

“During the time that I practice the Perfection of Giving, may I vow that when I attain Buddhahood, the sentient beings in my Buddha-land will not have such hunger, cold, or suffering. Their utensils, drinks, food, and clothing will be like those of the heavens: the Heaven of the Four Heavenly Kings, the Heaven of the Thirty-Three, the Yāma Heaven, the Tuṣita Heaven, the Nirmāṇarati Heaven, and the Paranirmita-vaśavartin Heaven.”

Subhūti, when a Great Bodhisattva practices in this way, he will fulfill the Perfection of Giving and draw near to Anuttara-samyak-saṃbodhi.

Furthermore, Subhūti, while practicing the Perfection of Morality, a Great Bodhisattva sees sentient beings who kill, steal, and hold wrong views, and who consequently experience premature death, many illnesses, ugly appearances, lacking dignity and virtue, poverty, low status, and disabilities. He should make the vow:

“During the time that I practice this Perfection of Morality, may I vow that when I attain Buddhahood, the sentient beings in my Buddha-land will not have such evil karma or such bad results of karma.”

O Subhuti! When a Great Bodhisattva practices in this way, he will perfect the Perfection of Patience and draw near to Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment).

Furthermore, O Subhuti! When practicing the Perfection of Diligence, a Great Bodhisattva sees sentient beings who are lazy, who do not diligently cultivate wholesome dharmas, and who abandon the three vehicles of the Śrāvaka vehicle, the Pratyekabuddha vehicle, and the Buddha vehicle, then he should make the vow: “During the time that I practice the Perfection of Diligence, may it be that when I attain Buddhahood, the sentient beings in my Buddha land will have no such conditions; all will diligently practice and all will be liberated through the teachings of the three vehicles.”

O Subhuti! When a Great Bodhisattva practices in this way, he will perfect the Perfection of Diligence and draw near to Anuttara-samyak-sambodhi.

Furthermore, O Subhuti! When practicing the Perfection of Meditation, a Great Bodhisattva sees sentient beings completely covered by the five hindrances, namely sensual desire, hatred, sloth and torpor, restlessness and remorse, and doubt; they lose meditation, lose concentration, and lose the immeasurable states of mind, and therefore he should make the vow: “During the time that I cultivate the Perfection of Meditation, may it be that when I attain Buddhahood, the sentient beings in my Buddha land will not have such conditions.”

O Subhuti! When a Great Bodhisattva practices in this way, he will perfect the Perfection of Meditative Concentration and draw near to Anuttara-samyak-sambodhi.

Furthermore, O Subhuti! When practicing the Perfection of Prajñā, a Great Bodhisattva sees sentient beings who are ignorant, who lose right views of the worldly and supramundane realms, or who believe that there is no karma, no causes and conditions of karma, or who believe that the body is eternal, or that it is annihilated, or that there is nothing at all, then he should make the vow: “During the time that I practice the Perfection of Prajñā, purify Buddha lands, and accomplish sentient beings, may it be that when I attain Buddhahood, the sentient beings in my Buddha land will not have such conditions.”

O Subhuti! When a Great Bodhisattva practices in this way, he will perfect the Perfection of Prajñā and draw near to Anuttara-samyak-sambodhi.

Furthermore, O Subhuti! When practicing the six Perfections, a Great Bodhisattva sees sentient beings abiding in the three categories: first, the group of those with right determination; second, the group of those with wrong determination; third, the group of those with indeterminate determination, then he should make the vow: “During the time that I practice the six Perfections, purify Buddha lands, and accomplish sentient beings, may it be that when I attain Buddhahood, the sentient beings in my Buddha land will have no group of wrong determination, nor even the term ‘group of wrong determination.’”