MAHĀ PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 19
Chapter 62: MARA’S SORROW
At that time, Śakra, Lord of the Devas, said to the Buddha:
“World-Honored One! This Prajñāpāramitā is extremely profound and difficult to see, without recollection or discrimination, because it is ultimately far removed from all attachments.
World-Honored One! Any sentient being who hears this Prajñāpāramitā, upholds it, recites it, explains it, remembers it, draws near to it, and practices it according to the teachings, until attaining Unsurpassed Complete Perfect Enlightenment without being mixed with other thoughts or mental factors, should be known as not having done so from merely a small accumulation of merit.”
The Buddha said:
“Indeed, Kāśika! Those who hear this Prajñāpāramitā, up to the point where they are not mixed with any other thoughts or mental factors, do not attain this from merely a small accumulation of merit.
Kāśika, what do you think? If the sentient beings in Jambudvīpa accomplish the ten wholesome actions, accomplish the four meditations, the four immeasurable minds, and the four formless concentrations; and there are also virtuous men and women who uphold the Prajñāpāramitā, recite it, draw near to it, remember it, and practice it according to the teachings, then these virtuous men and women surpass those sentient beings by hundreds of thousands of millions of billions of times, to the point that all calculations and examples cannot compare.”
At that time, a monk said to Śakra:
“The merit of those virtuous men and women who practice the Prajñāpāramitā is greater than yours.”
Śakra said:
“Those virtuous men and women surpass me merely by generating the aspiration once; how much more so when they hear this Prajñāpāramitā, uphold it, recite it, remember it, and practice it according to the teachings.
Those virtuous men and women not only surpass me, but also surpass all devas, humans, and asuras in the world. Not only do they surpass all devas, humans, and asuras in the world, they also surpass the stream-enterers, once-returners, non-returners, arhats, and pratyekabuddhas. Not only do they surpass the stream-enterers up to the pratyekabuddhas, but they also surpass bodhisattvas who practice the five pāramitās while being separated from the Prajñāpāramitā, and they surpass bodhisattvas who practice the Prajñāpāramitā without skillful means.
Those virtuous men and women who practice the Prajñāpāramitā according to the teachings will not lose the seed of Buddhahood, will constantly see Buddhas, and will quickly draw near to the place of enlightenment.
A great bodhisattva who practices in this way does so because they wish to rescue sentient beings from sinking in the ocean of dreams.
A great bodhisattva who learns in this way does so because they do not learn the teachings of the Śrāvakas and Pratyekabuddhas.
A great bodhisattva who learns in this way will have the Four Heavenly Kings come to the bodhisattva and say: ‘You should diligently study quickly. When you sit at the place of enlightenment and attain Unsurpassed Complete Perfect Enlightenment, just as the past Buddhas received the four bowls, we will bring them and offer them to you.’ Other devas, up to the Great自在 Heaven (Mahā Īśvara Heaven), will also make offerings. The Buddhas of the ten directions will constantly protect and be mindful of this great bodhisattva.
Regarding all calamities, difficulties, and suffering in the world, this bodhisattva will be free from them all, and will also not have the 404 worldly illnesses.
Because this great bodhisattva practices the Prajñāpāramitā, they obtain these merits in the present life.”
Ānanda thought:
“Did Śakra, Lord of the Devas, say these things through his own power, or was it due to the Buddha’s spiritual power?”
Knowing Ānanda’s thought, Śakra said:
“Everything I have just said is due to the Buddha’s spiritual power.”
The Buddha said to Ānanda:
“It is exactly as Śakra, Lord of the Devas, said. All of this is the Buddha’s majestic spiritual power. Ānanda, when a great bodhisattva studies this profound Prajñāpāramitā, all the evil maras in the great trichiliocosm become doubtful: Will this bodhisattva attain Unsurpassed Complete Perfect Enlightenment, or will they realize ultimate reality halfway and fall into the ranks of the Śrāvakas and Pratyekabuddhas?
Furthermore, Ānanda, if a great bodhisattva does not abandon the Prajñāpāramitā, the evil maras become extremely sorrowful, like a sharp arrow piercing their hearts. The maras then create great storms of fire and wind arising in all directions, wishing to make the bodhisattva frightened and lazy, even causing them to generate a single moment of confused thought regarding All-Knowledge.
World-Honored One! Are all bodhisattvas disturbed by evil maras, or are there some who are not disturbed?”
“Ānanda, some are disturbed and some are not disturbed.”
“World-Honored One! Which bodhisattvas are disturbed by evil maras?”
“Ānanda, there are bodhisattvas who in previous lives heard the Prajñāpāramitā but their minds did not believe or understand it. These bodhisattvas are disturbed by maras.
Furthermore, Ānanda, when hearing the Prajñāpāramitā, if a bodhisattva has doubts and does not know whether the Prajñāpāramitā truly exists or not, this bodhisattva is disturbed by maras.
Furthermore, Ānanda, there are bodhisattvas who abandon good spiritual friends and follow evil spiritual friends, not hearing the Prajñāpāramitā. Because they do not hear it, they do not see it; because they do not ask questions, they do not know how to practice the Prajñāpāramitā, or how they should cultivate the Prajñāpāramitā. These bodhisattvas are disturbed by evil maras.
Furthermore, Ānanda, if a bodhisattva abandons the Prajñāpāramitā in order to accept other teachings, this bodhisattva is disturbed by evil maras. The evil mara thinks: ‘These beings will have companions and followers; they will fulfill my wishes.’ This bodhisattva falls into the Two Vehicles themselves and also causes others to fall into the Two Vehicles.
Furthermore, Ānanda, when hearing the Prajñāpāramitā being taught, if a great bodhisattva tells others: ‘Even I myself cannot fully understand this profound Prajñāpāramitā; why should you listen and study it?’ This bodhisattva is disturbed by evil maras.
Furthermore, Ānanda, if a bodhisattva looks down upon another bodhisattva and says: ‘I practice the Prajñāpāramitā and practice the emptiness of separation; you do not possess such merit.’ At that time, the evil mara becomes greatly delighted:
‘If there are bodhisattvas who rely on their own reputation and large following to look down upon other good bodhisattvas, then these bodhisattvas do not truly possess the merit of non-retrogression. Because they do not truly possess it, they give rise to various afflictions, only seeking false fame and despising others, and they do not abide in their own Dharma. The evil mara thinks: “My palace realm will become empty, and the three evil paths will increase in number.”’
At that time, the evil mara lends its power to that bodhisattva, causing people to believe the bodhisattva’s words.
Because they believe those words, they accept and follow the teachings of that bodhisattva’s scripture. While practicing according to that scripture, they increase many bonds and afflictions. Because the minds of these people are inverted, the actions of body, speech, and mind create offenses, and they all receive evil results. Therefore, the three evil paths increase, and the mara’s palace and retinue become greater. Seeing such benefit, the evil mara becomes joyful and delighted.
Ānanda, if those practicing the bodhisattva path quarrel with those seeking the Śrāvaka path, the evil mara sees this and thinks that they have moved away from All-Knowledge.
If bodhisattvas quarrel, become angry, and insult each other, the evil mara rejoices greatly, thinking that both have abandoned All-Knowledge.
Ānanda, if a bodhisattva who has not yet received a prediction of Buddhahood has an evil mind and quarrels with or insults a bodhisattva who has received a prediction, then according to the number of thoughts that arise, they will have to undergo that many eons. If they do not abandon All-Knowledge, they must later make up for that many eons before attaining the great adornment.
World-Honored One! When such evil thoughts undergo those numbers of eons, can they be eliminated before that time?”
“Ānanda, although I have said that those seeking the bodhisattva path and those seeking the Śrāvaka path can both be freed from offenses, for those seeking the bodhisattva path who become angry, quarrel, insult others, hold resentment, and do not repent or abandon their faults, I do not say that they can be freed from offenses. They must undergo those same numbers of eons again. If they do not abandon All-Knowledge, only afterward can they attain the great adornment.
If that bodhisattva corrects themselves and says:
‘I have committed a great fault. I will submit myself beneath all sentient beings. In this life and future lives, I will cause them all to become reconciled. I will accept being stepped upon by all sentient beings, like a bridge, a ferryboat, or a mute and deaf person. Why should I insult others? I should not destroy the mind of Unsurpassed Complete Perfect Enlightenment. When I attain Unsurpassed Complete Perfect Enlightenment, I will liberate all these suffering sentient beings; why should I become angry toward them?’
World-Honored One! When bodhisattvas live together with bodhisattvas, how should they behave?”
“Ānanda, when living together, bodhisattvas should regard one another as Buddhas.
Why? Because bodhisattvas should think:
‘This bodhisattva is a companion who sits in the same boat as I do, studying together with me the six pāramitās until All-Knowledge.
If this bodhisattva cultivates mixed practices and separates from the mind of All-Knowledge, then I should not learn from them.
If this bodhisattva does not cultivate mixed practices and does not separate from the mind of All-Knowledge, then I should learn in this way from them.’
A bodhisattva who learns in this way is called a fellow student.”
Chapter 63: LEARNING EQUALITY
Subhūti said to the Buddha:
Venerable World-Honored One! What is the equality of dharmas of the Great Bodhisattva that a Bodhisattva should learn?
Subhuti, emptiness within up to and including the emptiness of the non-existence of dharmas and the existence of dharmas is the equality of dharmas of the Bodhisattva.
The form and the emptiness of the characteristics of form, the feelings, perceptions, formations, consciousness, and the emptiness of the characteristics of feelings, perceptions, formations, consciousness, up to and including Anuttara-samyak-sambodhi and the emptiness of the characteristics of Anuttara-samyak-sambodhi are the equality of dharmas of the Bodhisattva.
This is called the equality of dharmas of the Great Bodhisattva. Abiding in this equality of dharmas, the Great Bodhisattva attains Anuttara-samyak-sambodhi.
Venerable World-Honored One! Because form is exhausted, because form is detached, because form is extinguished, because form is unborn, does the Bodhisattva learn? Is that learning the Omniscience? Likewise, because the Four Foundations of Mindfulness up to and including the Eighteen Unshared Dharmas are exhausted, detached, extinguished, and unborn, does one learn the Omniscience?
Subhuti, because form up to and including the Unshared Dharmas are exhausted, detached, extinguished, and unborn, one learns; this is learning the Omniscience.
Subhuti, what do you think? The Suchness of form up to the Suchness of Anuttara-samyak-sambodhi, the Suchness of the Buddha—do these Suchnesses have exhaustion, extinction, or cessation?
Venerable World-Honored One, no!
Subhuti, when the Great Bodhisattva learns in this way, they are learning the Omniscience without actualizing, without extinguishing, and without cutting off in such a way. Learning in this manner is the Great Bodhisattva learning the Omniscience.
Subhuti, when the Great Bodhisattva learns in this way, they are learning the six Paramitas, learning the Four Foundations of Mindfulness up to learning the Unshared Dharmas. If they learn the Four Foundations of Mindfulness up to the Eighteen Unshared Dharmas, that is learning the Omniscience.
Subhuti, learning in this way reaches the ultimate boundary of all fields of learning. Mara and the heavenly maras cannot destroy it. Learning in this way directly reaches the stage of non-retrogression. Learning in this way is learning according to the path traveled by the Buddhas. Learning in this way attains the dharma of protection, learns great loving-kindness and great compassion, learns the purification of Buddha lands, and accomplishes the liberation of sentient beings.
Subhuti, learning in this way is learning the turning of the Dharma wheel of three turnings and twelve aspects. Learning in this way is learning to liberate sentient beings. Learning in this way is learning not to sever the lineage of the Buddhas. Learning in this way is learning to open the gate of ambrosia. Learning in this way is learning to manifest the nature of the unconditioned.
Subhuti, people of inferior capacity cannot learn in this way. Those who learn in this way do so because they wish to rescue sentient beings drowning in birth and death.
Those who learn in this way will never fall into hell, become hungry ghosts, or become animals; they will never be born in border regions, never be born into a Candala family, never suffer from deafness, blindness, muteness, lameness, or other disabilities. Their faculties will be complete, their retinues will be accomplished, and they will never be lonely or impoverished.
Those who learn in this way will never kill living beings, and so forth, and will never have wrong views.
Those who learn in this way will not live by wrong livelihood and will not associate closely with evil people or those who break the precepts.
Those who learn in this way, through the power of skillful means, will not be reborn in the Long-Life Heaven. What is the power of skillful means? As stated in the Prajnaparamita: The Great Bodhisattva, through the power of skillful means, enters the Four Dhyana absorptions, the Four Immeasurables, and the Four Formless Concentrations, yet does not follow the Formless Concentrations to take rebirth.
Subhuti, the Bodhisattva who learns in this way attains purity regarding all dharmas; this is the purification of the minds of the Hearers and the Pratyekabuddhas.
Venerable World-Honored One! If all dharmas are originally pure in their nature, why does the Buddha teach that the Bodhisattva attains purity regarding all dharmas?
Subhuti, it is exactly so! All dharmas are originally pure in their nature. Regarding these dharmas, if the mind of the Great Bodhisattva penetrates and comprehends them, without confusion or delusion, that itself is Prajnaparamita.
Such dharmas are not known or seen by all ordinary beings.
For the sake of those sentient beings, the Great Bodhisattva practices Dana Paramita up to Prajna Paramita, practices the Four Foundations of Mindfulness up to the Omniscience.
Subhuti, learning in this way, the Bodhisattva attains the Ten Powers of Knowledge and the Four Fearlessnesses regarding all dharmas. Learning in this way is for knowing the inclinations of the minds of all sentient beings.
For example, on the earth, there are only a few places where gold, silver, and precious jewels arise. Likewise, among sentient beings, there are few who learn Prajnaparamita, while the majority cultivate the paths of Hearers and Pratyekabuddhas.
For example, among humans, there are few who sow the causes for becoming a Wheel-Turning Sage King, while many sow the causes for becoming lesser kings.
Likewise, a small number of sentient beings practice Prajnaparamita seeking the Omniscience, while the majority learn the path of Hearers and the path of Pratyekabuddhas.
Subhuti, among the Bodhisattvas who have generated the mind seeking Anuttara-samyak-sambodhi, few practice exactly according to the teachings, while many practice according to the Hearers and Pratyekabuddhas. Many Bodhisattvas practice Prajnaparamita without the power of skillful means, and therefore few abide in the stage of non-retrogression.
Subhuti, therefore, the Great Bodhisattva who wishes to abide in the stage of non-retrogression, who wishes to be among those who are non-retrogressive, must learn this profound Prajnaparamita.
Furthermore, Subhuti, while learning Prajnaparamita, the Great Bodhisattva does not become greedy, angry, deluded, lazy, scattered, or violate the precepts; they do not generate other erroneous thoughts, nor do they grasp the characteristics of form, or grasp the characteristics of feelings, perceptions, formations, and consciousness; they do not grasp the characteristics of the Four Foundations of Mindfulness up to Anuttara-samyak-sambodhi.
Why? Because when the Great Bodhisattva practices this Prajnaparamita, there is no dharma to be attained. Because there is no dharma to be attained, they do not grasp characteristics.
Subhuti, when the Great Bodhisattva learns such profound Prajnaparamita, it encompasses all Paramitas, causes the Paramitas to increase, and all other Paramitas follow it. This is because this profound Prajnaparamita is the entrance to all Paramitas.
For example, the view of self encompasses all sixty-two views. Likewise, this Prajnaparamita encompasses all Paramitas.
For example, when a person dies, because the life faculty has ceased, all other faculties also cease. Likewise, when the Great Bodhisattva practices this profound Prajnaparamita, all Paramitas follow.
Subhuti, in order for all Paramitas to be ultimately perfected, the Great Bodhisattva must learn this profound Prajnaparamita.
The Great Bodhisattva who learns this profound Prajnaparamita surpasses all sentient beings.
Subhuti, in the great trichiliocosm, are there many sentient beings?
Venerable World-Honored One! The sentient beings in Jambudvipa alone are already extremely numerous, let alone those throughout the great trichiliocosm.
O Subhuti! If all sentient beings throughout the great trichiliocosm all attained human bodies and all realized Unsurpassed Complete Enlightenment, and there were a Bodhisattva who offered robes, food and drink, bedding, and medicines to each of those Buddhas, would the merit gained from the causes and conditions of such offerings be great?
The World-Honored One, it would be extremely great, extremely great!
O Subhuti! That merit is not as great as that of a good man or good woman who learns Prajñāpāramitā, remembers it, and practices it in accordance with the teachings.
Why is this? Because Prajñāpāramitā has the power to enable a Great Bodhisattva to attain Unsurpassed Complete Enlightenment.
Therefore, O Subhuti, if a Great Bodhisattva wishes to surpass all sentient beings, they must learn Prajñāpāramitā. If they wish to become a place of refuge for sentient beings who have no one to rescue them, a place of reliance for sentient beings who have no place of reliance, the ultimate path for sentient beings who have no ultimate path, bright eyes for sentient beings who are blind, if they wish to attain the virtues of a Buddha, follow the Buddha’s sovereign play of freedom, produce the lion’s roar of a Buddha, ring the Buddha’s bell, ascend the Buddha’s high seat and teach the Dharma, or cut off the doubts of all sentient beings, then they must learn the profound Prajñāpāramitā.
O Subhuti! If a Great Bodhisattva learns the profound Prajñāpāramitā, one should know that there is no wholesome merit that they will not attain.
The World-Honored One, does that Great Bodhisattva attain merits like those of the Śrāvakas and Pratyekabuddhas?
O Subhuti! They can attain them all, but they do not abide in them. After using wisdom to contemplate them, they immediately enter directly into the stages of a Bodhisattva.
A Great Bodhisattva who learns in this way draws near to All-knowing Wisdom and quickly attains Unsurpassed Complete Enlightenment.
A Great Bodhisattva who learns in this way becomes a field of merit for all gods, humans, and asuras in the world.
Learning in this way, a Great Bodhisattva surpasses the Śrāvakas and Pratyekabuddhas and quickly approaches All-knowing Wisdom.
O Subhuti! A Great Bodhisattva who learns in this way is called one who does not abandon or separate from Prajñāpāramitā, and who constantly practices Prajñāpāramitā.
O Subhuti! A Great Bodhisattva who learns such profound Prajñāpāramitā should be known as an irreversible Bodhisattva, one who quickly approaches All-knowing Wisdom, abandons the paths of the Śrāvakas and Pratyekabuddhas, and draws near to Unsurpassed Complete Enlightenment.
O Subhuti! When practicing Prajñāpāramitā, if this Great Bodhisattva thinks: “This is Prajñāpāramitā; through this Prajñāpāramitā I will attain All-knowing Wisdom,” then if a Bodhisattva has such a thought, it is not called practicing Prajñāpāramitā.
If a Bodhisattva, while practicing Prajñāpāramitā, does not think: “This is Prajñāpāramitā; this is the person who possesses Prajñāpāramitā; this is the Dharma of Prajñāpāramitā; this is the person practicing Prajñāpāramitā who attains Unsurpassed Complete Enlightenment,” then if a Bodhisattva has no such thoughts, it is called practicing Prajñāpāramitā.
O Subhuti! If a Bodhisattva thinks: “There is no such Prajñāpāramitā, there is no person who possesses Prajñāpāramitā, there is no practice of Prajñāpāramitā that attains Unsurpassed Complete Enlightenment.” Why is this? Because all dharmas, suchness, the nature of dharma, and ultimate reality are eternally abiding. Practicing in this way is called a Great Bodhisattva practicing Prajñāpāramitā.
Chapter 64: PURE VOWS
At that time, Śakra, Lord of the Devas, thought: When a Great Bodhisattva practices Prajñāpāramitā, Dhyāna-pāramitā, Vīrya-pāramitā, Kṣānti-pāramitā, Śīla-pāramitā, Dāna-pāramitā, up to the eighteen distinct qualities of a Buddha, they surpass all sentient beings—how much more so when they attain Unsurpassed Complete Enlightenment?
Among the sentient beings who hear this All-knowing Wisdom, those who believe and understand it will gain benefit among humans and become the foremost among those with long lifespans; how much more so those who arouse the mind of Unsurpassed Complete Enlightenment. These sentient beings who arouse the mind of Unsurpassed Complete Enlightenment are what all other sentient beings should aspire toward.
Śakra, Lord of the Devas, scattered heavenly Mandārava flowers upon the body of the Buddha and proclaimed:
By this merit, if there is anyone who gives rise to the aspiration for Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment), may this cause that person to become complete in the Buddha Dharma, complete in All-knowing Wisdom, and complete in the naturally existing Dharma. If anyone seeks the Śrāvaka path, may this cause them to become complete in the Dharma of the Śrāvakas.
O World-Honored One! If there is a Bodhisattva who gives rise to the aspiration for Anuttara-samyak-sambodhi, I shall never give rise to even a single thought wishing them to retreat, nor shall I ever give rise to a thought that would cause them to retreat and enter the ranks of Śrāvakas or Pratyekabuddhas.
O World-Honored One! I vow that the Bodhisattvas will become even more diligent in regard to Anuttara-samyak-sambodhi. Seeing sentient beings in samsara suffering from many afflictions, they wish to bring benefit and happiness to all worlds, gods, humans, and asuras. Because of this mind, they make the vow:
“I have already crossed over myself and will also help those who have not yet crossed over. I have already become liberated myself and will also liberate those who have not yet become liberated. I have already attained peace and will also bring peace to those who have not yet attained peace. I have already entered nirvana and will also cause those who have not yet entered nirvana to enter nirvana.”
O World-Honored One! For a newly aspiring Bodhisattva, how much merit does a virtuous man or woman who has a mind of rejoicing in their merits obtain? For a Bodhisattva who has cultivated the aspiration for a long time, how much merit does one with a mind of rejoicing in their merits obtain? For an irreversible Bodhisattva, how much merit does one with a mind of rejoicing in their merits obtain? For a Bodhisattva who is One-Life Away from Buddhahood, how much merit does one with a mind of rejoicing in their merits obtain?
The Buddha taught:
O Kāśika! The lands of the Four Continents can be weighed and their weight can be known, but the merit of this rejoicing cannot be measured. The great thousandfold world system can be weighed and its weight can be known, but the merit of this rejoicing cannot be measured.
Furthermore, O Kāśika! In the great thousandfold world system, if the ocean were filled within it, and a strand of hair were split into one hundred parts, and one part of that strand were used to touch the ocean water, the number of drops could be known, but the merit of this rejoicing could not be counted.
Śakra, Lord of the Thirty-Three Gods, said:
O World-Honored One! Any sentient beings whose minds do not rejoice in Anuttara-samyak-sambodhi are all members of Mara’s retinue. Those whose minds do not rejoice arise from Mara. Why is this so? Because those who give rise to the mind of rejoicing are born in order to destroy Mara’s realm. Therefore, those who wish to respect and cherish the Three Jewels must have a mind of rejoicing, then dedicate it toward Anuttara-samyak-sambodhi, because it is neither one mark nor two marks.
The Buddha taught:
That is correct, O Kāśika! Among the Bodhisattvas, if a person has such a mind of rejoicing and dedication, they will constantly encounter Buddhas. That person will never see ugly forms, never hear unpleasant sounds, never smell foul odors, never taste bad flavors, never touch unpleasant objects, never follow evil thoughts, and will never be separated from the Buddhas. That person will be born from one Buddha land to another, always remain near the Buddhas, and cultivate wholesome roots.
Why is this so? Because that person rejoices in and dedicates toward Anuttara-samyak-sambodhi the immeasurable and countless wholesome roots of newly aspiring Bodhisattvas, Bodhisattvas from the Second Ground through the Third Ground, the Tenth Ground, and the One-Life-Away Bodhisattvas. Because of this cause and condition of wholesome roots, that person quickly approaches Anuttara-samyak-sambodhi.
These Bodhisattvas, after attaining Anuttara-samyak-sambodhi, will liberate immeasurable, boundless, and countless sentient beings.
O Kāśika! Therefore, virtuous men and virtuous women, regarding the wholesome roots of newly aspiring Bodhisattvas, should rejoice and dedicate them toward Anuttara-samyak-sambodhi, neither with mind nor apart from mind. Regarding the wholesome roots of Bodhisattvas who have cultivated the aspiration for a long time, irreversible Bodhisattvas, and One-Life-Away Bodhisattvas, they should rejoice and dedicate them toward Anuttara-samyak-sambodhi, neither with mind nor apart from mind.
Subhūti said:
O World-Honored One! This mind is like an illusion; how can it attain Anuttara-samyak-sambodhi?
O Subhūti! Do you see that illusory mind or not?
O World-Honored One, no! I do not see illusion, nor do I see a mind that is like illusion.
O Subhūti! If there is no illusion and there is no mind like illusion, do you see that mind?
O World-Honored One, no!
O Subhūti! Apart from illusion and apart from the mind like illusion, do you see any dharma that attains Anuttara-samyak-sambodhi?
O World-Honored One, no! I do not see that apart from illusion and apart from the mind like illusion there is any dharma that attains Anuttara-samyak-sambodhi.
O World-Honored One! I do not see any dharmas that can be said to exist or not exist, because the characteristics of dharmas are ultimately apart; therefore, they do not fall into existence and do not fall into nonexistence.
If dharmas are ultimately apart, then Anuttara-samyak-sambodhi cannot be attained.
Dharma that truly does not exist also cannot attain Anuttara-samyak-sambodhi. Why is this so? Because all dharmas are without inherent existence; within them there is nothing defiled and nothing pure.
Therefore, Prajñāpāramitā is ultimately apart; Dhyāna-pāramitā, Vīrya-pāramitā, Kṣānti-pāramitā, Śīla-pāramitā, and Dāna-pāramitā are all ultimately apart. Even Anuttara-samyak-sambodhi itself is ultimately apart.
If a dharma is ultimately apart, then one should neither cultivate it nor destroy it. Practicing Prajñāpāramitā also has no dharma to be attained, because it is ultimately apart.
O World-Honored One! If Prajñāpāramitā is ultimately apart, how can one rely on Prajñāpāramitā to attain Anuttara-samyak-sambodhi? Anuttara-samyak-sambodhi is also ultimately apart. Within these two things that are ultimately apart, how can there be something that is attained?
The Buddha taught:
Excellent, excellent! Prajñāpāramitā is ultimately apart; Dhyāna, Vīrya, Kṣānti, Śīla, and Dāna Pāramitās are all ultimately apart, and even All-knowing Wisdom is ultimately apart.
O Subhūti! Because Prajñāpāramitā is ultimately apart, and even All-knowing Wisdom is ultimately apart, therefore Anuttara-samyak-sambodhi can be attained.
O Subhūti! If it were not ultimately apart, it would not be called Prajñāpāramitā, nor would it be called Dhyāna, Vīrya, Kṣānti, Śīla, and Dāna Pāramitās, and it would not be called All-knowing Wisdom.
O Subhūti! If it is Prajñāpāramitā, it is ultimately apart; even All-knowing Wisdom is ultimately apart. Therefore, it is not through Prajñāpāramitā that Anuttara-samyak-sambodhi is attained. Nor is it through being apart that one attains apartness. Yet the attainment of Anuttara-samyak-sambodhi is not unrelated to Prajñāpāramitā.
O World-Honored One! The rightful practice of a Great Bodhisattva is truly profound.
That is correct, O Subhūti! The rightful practice of a Great Bodhisattva is truly profound.
O Subhūti! The Great Bodhisattvas are able to accomplish difficult deeds; that is, they practice the profound true meaning and yet do not realize the fruition of the Śrāvaka or Pratyekabuddha.
World-Honored One! As I have heard the meaning of the Buddha’s teachings, the conduct of the Great Bodhisattvas is not truly difficult. Why? Because the Great Bodhisattvas do not obtain that profound true meaning in order to realize it, nor do they obtain Prajñāpāramitā in order to realize it, and there is also no person who realizes it.
World-Honored One! If all dharmas do not truly exist, then what meaning is there that can be realized? How can Prajñāpāramitā be something to realize? How can there be a person who realizes it? Having realized it, do they attain Anuttara-samyak-saṃbodhi or not?
World-Honored One! This is called the conduct of non-attainment of the Great Bodhisattva.
A Bodhisattva who practices in this way will clearly understand all dharmas.
World-Honored One! If a Great Bodhisattva hears this Dharma and their mind neither becomes frightened nor confused, this is called practicing Prajñāpāramitā.
When a Great Bodhisattva practices Prajñāpāramitā, they do not see themselves as practicing Prajñāpāramitā, they do not see Prajñāpāramitā itself, and they also do not see themselves as attaining Anuttara-samyak-saṃbodhi.
Why? Because when practicing Prajñāpāramitā, the Great Bodhisattva does not think: “The Śrāvakas and Pratyekabuddhas are far away from me, and the Omniscient Wisdom is close to me.”
World-Honored One! Just as space does not think that any dharma is far away from it or close to it, because space has no discrimination.
Likewise, when a Great Bodhisattva practices Prajñāpāramitā, they do not think that the Śrāvakas and Pratyekabuddhas are far away from them, or that Omniscient Wisdom is close to them, because within Prajñāpāramitā there is no discrimination.
World-Honored One! Just as an illusionary person does not think that the magician is close to them and the audience is far away from them, because the illusionary person has no discrimination.
Likewise, when a Great Bodhisattva practices Prajñāpāramitā, they do not think in terms of near or far, because there is no discrimination.
World-Honored One! Just as an image in a mirror does not think that the image is close to itself and other things are far away from itself, because the image has no discrimination.
Likewise, when a Great Bodhisattva practices Prajñāpāramitā, they do not think in terms of near or far, because there is no discrimination.
World-Honored One! A Great Bodhisattva practicing Prajñāpāramitā neither loves nor hates, because the self-nature of Prajñāpāramitā does not truly exist.
World-Honored One! Just as the Buddha neither loves nor hates, a Great Bodhisattva practicing Prajñāpāramitā also neither loves nor hates, because within Prajñāpāramitā there is neither love nor hate.
World-Honored One! Just as the Buddha has completely extinguished all discriminations and thoughts, when a Great Bodhisattva practices Prajñāpāramitā, all discriminations and thoughts are also extinguished, because of ultimate emptiness.
World-Honored One! Just as when the Buddha manifests an emanated person, that emanated person does not think that the Śrāvakas and Pratyekabuddhas are far away from them and Anuttara-samyak-saṃbodhi is close to them, because that emanated person has no discrimination.
Likewise, when a Great Bodhisattva practices Prajñāpāramitā, they do not think that the Śrāvakas and Pratyekabuddhas are far away from them, or that Anuttara-samyak-saṃbodhi is close to them.
World-Honored One! Just as a person creates a transformation because there is something that needs to be done, and that transformed thing has no discrimination.
Prajñāpāramitā is also like this: because there is something that must be accomplished, it is cultivated. When that matter is accomplished, Prajñāpāramitā itself also has no discrimination.
World-Honored One! Just as a craftsman, because there is something that needs to be done, creates wooden people, or wooden elephants, horses, oxen, and goats together with apprentices. These wooden forms can also accomplish tasks, yet they have no discrimination.
Prajñāpāramitā is also like this: because there is something that needs to be done, it is said that the matter is accomplished, but Prajñāpāramitā itself has no discrimination.
Śāriputra asked Subhūti:
“Is it only Prajñāpāramitā that has no discrimination, while the other five pāramitās have discrimination?”
Subhūti said:
“The other five pāramitās also all have no discrimination.”
Śāriputra asked Subhūti:
“Form has no discrimination; feeling, perception, formations, and consciousness have no discrimination; the twelve sense bases and eighteen elements have no discrimination; the four dhyānas, the four immeasurables, the four formless concentrations, the four foundations of mindfulness up to the eightfold noble path, emptiness, signlessness, wishlessness, the ten powers of wisdom, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, the eighteen unique qualities of a Buddha, Anuttara-samyak-saṃbodhi, and the unconditioned nature all likewise have no discrimination.
Venerable Subhūti! If all dharmas, from form up to the unconditioned nature, all have no discrimination, then how can one distinguish the existence of the six paths of birth and death: hell beings, hungry ghosts, animals, gods, humans, and asuras? How can one distinguish Stream-enterers, Once-returners, Non-returners, Arhats, Pratyekabuddhas, and the Buddhas?”
Subhūti said:
“Because sentient beings, due to inverted views, create karma through body, speech, and mind, and according to their previous karma receive bodies in the six realms: the bodies of hell beings, hungry ghosts, animals, asuras, humans, and gods.
As you said, Venerable, how can one distinguish Stream-enterers and up to the Buddhas?
Venerable Śāriputra! A Stream-enterer exists through non-discrimination. The fruition of Stream-entry also exists through non-discrimination, and so up to Buddhahood and the fruition of Buddhahood also exist through non-discrimination.
Venerable Śāriputra! The Buddhas of the past also were non-discriminating; they existed through the cessation of discrimination.
Venerable Śāriputra! Therefore, one should know that all dharmas have no discrimination, because their characteristics are indestructible: the suchness of dharmas, the nature of dharmas, and ultimate reality.
Venerable Śāriputra! Therefore, a Great Bodhisattva practices Prajñāpāramitā without discrimination; having practiced Prajñāpāramitā without discrimination, they attain Anuttara-samyak-saṃbodhi without discrimination.”
Chapter 65: CROSSING OVER SPACE
Venerable Śāriputra asked Subhūti:
Venerable Subhūti! When a Great Bodhisattva practices the Perfection of Wisdom, is he practicing a true Dharma or practicing an untrue Dharma?
Subhūti said:
Venerable Śāriputra! When a Great Bodhisattva practices the Perfection of Wisdom, he is practicing an untrue Dharma. Why? Because this Perfection of Wisdom is not true, and even up to Omniscience is not true.
When a Great Bodhisattva practices the Perfection of Wisdom that is untrue, it does not truly exist, let alone being true. Even when practicing the Dharma of Omniscience that is untrue, it does not truly exist, let alone being a true Dharma.
At that time, the gods of the Desire Realm and the Form Realm thought: Is there any good man or good woman who has aroused the mind of Anuttara-samyak-sambodhi, who practices the Perfection of Wisdom exactly according to its meaning, who does not realize ultimate reality in regard to all dharmas, and who does not fall into the ranks of Śrāvakas and Pratyekabuddhas? Such a person deserves to be honored with a prostration.
Subhūti said to the gods:
For Great Bodhisattvas, abiding in the equality of all dharmas and not realizing the fruits of Śrāvakas and Pratyekabuddhas is not difficult.
For Great Bodhisattvas, the great adornment is this: “I will liberate immeasurable, boundless, countless sentient beings.” Knowing that sentient beings do not truly exist, yet liberating sentient beings—that is what is difficult.
O sons of the gods! A Great Bodhisattva who has aroused the mind of Anuttara-samyak-sambodhi makes the vow: “I will liberate all sentient beings.”
Sentient beings do not truly exist. A person who wishes to liberate sentient beings is like someone wishing to liberate empty space.
Why? Because empty space is separated [from all characteristics], you should know that sentient beings are also separated. Because empty space is empty, you should know that sentient beings are also empty. Because empty space is not lasting, you should know that sentient beings are also not lasting. Because empty space is false and deceptive, you should know that sentient beings are also false and deceptive.
O sons of the gods! Therefore, know that the deeds of Great Bodhisattvas are difficult. For the benefit of nonexistent sentient beings, they undertake the great adornment. This Bodhisattva makes vows for the sake of sentient beings, wishing to struggle against empty space.
After this Bodhisattva makes such vows, he still does not see any sentient beings for whom he makes vows.
Why? Because sentient beings are separated, you should know that vows are also separated. Because sentient beings are false and deceptive, you should know that vows are also false and deceptive.
If a Great Bodhisattva hears such a Dharma and his mind is neither afraid nor confused, know that this is a Great Bodhisattva practicing the Perfection of Wisdom.
Why? Because the characteristic of separation of form is the separation of sentient beings; the separation of feeling, perception, formations, and consciousness is the separation of sentient beings. The separation of form is the separation of the six perfections; the separation of feeling, perception, formations, and consciousness is the separation of the six perfections, and even the separation of Omniscience is the separation of the six perfections.
If, upon hearing that all dharmas have such characteristics of separation, one’s mind does not become frightened or deluded, know that this is a Great Bodhisattva practicing the Perfection of Wisdom.
The Buddha said to Subhūti:
Why is it that a Great Bodhisattva’s mind is not deluded regarding the Perfection of Wisdom?
Subhūti replied:
World-Honored One! Because the Perfection of Wisdom does not truly exist, there is no delusion. Because the Perfection of Wisdom is separated, there is no delusion. Because the Perfection of Wisdom is tranquil and silent, there is no delusion.
World-Honored One! Due to such causes and conditions, a Great Bodhisattva’s mind is not deluded regarding the Perfection of Wisdom. For this Bodhisattva, there is no person who is deluded, no delusion itself, and no place of delusion, because all these dharmas do not truly exist.
World-Honored One! If a Great Bodhisattva hears such a Dharma and his mind is neither fearful nor deluded, know that this Bodhisattva is practicing the Perfection of Wisdom. Why? Because the person, the event, and the place all do not truly exist.
A Great Bodhisattva who practices the Perfection of Wisdom in this way should be honored with prostrations by the gods, Śakra Devānām Indra, the Brahmā kings, and the lords of the worlds.
The Buddha taught:
Not only should those gods make prostrations, but also the higher celestial beings, such as the gods of Radiant Sound, the gods of Universal Purity, the gods of Vast Fruit, and the Pure Abode gods, should all honor that Bodhisattva.
Subhūti! The present Buddhas in the ten directions also protect that Great Bodhisattva who practices the Perfection of Wisdom. You should know that such a Bodhisattva is like a Buddha.
Subhūti! Even if all sentient beings in as many worlds as there are grains of sand in the Ganges River became demons, and each demon transformed into as many demons as there are grains of sand in the Ganges River, all those demons together still could not obstruct a Great Bodhisattva practicing the Perfection of Wisdom.
Subhūti! A Great Bodhisattva who accomplishes the following two dharmas cannot be destroyed by demons: first, contemplating that all dharmas are empty; second, not abandoning any sentient beings. A Bodhisattva who accomplishes these two dharmas cannot be destroyed by demons.
There are also two other dharmas that, when accomplished by a Great Bodhisattva, prevent demons from destroying him: first, actions that accord exactly with one’s words; second, being protected by all Buddhas.
Subhūti! When a Great Bodhisattva practices in this way, all the gods come to the Bodhisattva’s place to be near him, inquire after him, encourage him, and comfort him, saying:
“Before long, you will attain Anuttara-samyak-sambodhi. You should always practice the practices of emptiness, signlessness, and wishlessness. Why? Because when you practice these practices, you support sentient beings who have no support; you become a refuge for sentient beings who have no refuge; you save sentient beings who cannot be saved; you become the ultimate path for sentient beings who have no ultimate path; you become a place of return for sentient beings who have no place of return; you become an island for sentient beings who have no island; you become light for those in darkness; you become clear eyes for those who are blind.
Why? Because when a Great Bodhisattva practices the Perfection of Wisdom, countless, immeasurable Buddhas in the ten directions, while teaching the Dharma before great assemblies, all praise and proclaim the name of that Great Bodhisattva, saying: ‘The Great Bodhisattva of such-and-such a name has perfected the merits of the Perfection of Wisdom.’
Subhūti! Just as when I teach the Dharma, I praise Bodhisattva Treasure Appearance and Bodhisattva Śikhin.
There are also Great Bodhisattvas in the land of Buddha Akṣobhya who practice the Perfection of Wisdom and cultivate pure conduct. I also praise the names of those Bodhisattvas.
Subhūti! Just as in the eastern direction, the Buddhas who are presently teaching the Dharma have among them Great Bodhisattvas practicing the Perfection of Wisdom and cultivating pure conduct. I also rejoice and praise those Bodhisattvas. The other nine directions are the same.
There are also Bodhisattvas who, from the moment they first arouse the mind until they fulfill the Buddha path and attain Omniscience, are joyfully praised by the Buddhas when they teach the Dharma. Why? Because the deeds of Great Bodhisattvas are extremely difficult: their practices are such that they do not cause the lineage of Buddhas to be cut off.”
Subhūti said:
O World-Honored One! Which Bodhisattvas are praised and proclaimed when the Buddhas expound the Dharma?
Subhūti, the irreversible Bodhisattvas are praised and proclaimed when the Buddhas expound the Dharma.
O World-Honored One! Which irreversible Bodhisattvas are praised by the Buddha?
Subhūti, just as when Buddha Akṣobhya was still practicing as a Bodhisattva, the Bodhisattvas also learn and practice in the same way. These irreversible Bodhisattvas are joyfully praised by the Buddhas when they expound the Dharma.
Furthermore, Subhūti, there are Bodhisattvas who practice Prajñāpāramitā, who believe and understand that all dharmas are unborn but have not yet attained the Patience with the Unproduced; who believe and understand that all dharmas are empty but have not yet attained the Patience with the Unproduced; who believe and understand that all dharmas are illusory and unreal, nonexistent, and not firm, but have not yet attained the Patience with the Unproduced.
Subhūti, such Great Bodhisattvas are joyfully praised and their names proclaimed by the Buddhas when they expound the Dharma.
Subhūti, if any Great Bodhisattvas are joyfully praised by the Buddhas when they expound the Dharma, they will transcend the ranks of the Śrāvakas and Pratyekabuddhas and will receive the prediction of Anuttara-samyak-saṃbodhi.
Subhūti, if any Great Bodhisattvas are joyfully praised by the Buddhas while the Dharma is being expounded, they will abide in the irreversible stage. Having abided in that stage, they will attain Omniscience.
Furthermore, Subhūti, when hearing this profound Prajñāpāramitā, if a Great Bodhisattva’s mind is clear and free from doubt, thinking: “This matter is exactly as the Buddha has said,”
that Great Bodhisattva has also heard this Prajñāpāramitā extensively from Buddha Akṣobhya and the Bodhisattvas there and has faith and understanding. Having faith and understanding, and practicing in accordance with the Buddha’s teachings, they will abide in the irreversible stage.
Subhūti, merely hearing Prajñāpāramitā brings great benefit; how much more so for those who have faith and understanding, who, after having faith and understanding, uphold it according to the teachings and practice according to the teachings. Having preserved and practiced according to the instructions, they abide in Omniscience.
O World-Honored One! If, as the Buddha says, Great Bodhisattvas uphold according to the teachings, practice according to the teachings, and abide in Omniscience, then a Great Bodhisattva has no dharma to attain—how can they abide in Omniscience?
Subhūti, the Great Bodhisattva who abides in Suchness abides in Omniscience.
O World-Honored One! Apart from Suchness, there is no other truly existent dharma. Then who abides in Suchness? Having abided in Suchness, who will attain Anuttara-samyak-saṃbodhi? Who abides in Suchness in order to teach the Dharma? Suchness itself is not truly existent, much less is there someone who abides in Suchness and attains Anuttara-samyak-saṃbodhi. There is never anyone who abides in Suchness to teach the Dharma.
Subhūti, it is exactly so. Apart from Suchness, there is no other truly existent dharma. Who abides in Suchness, and having abided in Suchness, attains Anuttara-samyak-saṃbodhi? Who abides in Suchness in order to speak the Dharma? Suchness itself is not truly existent; how much less is there anyone who abides in Suchness and attains Anuttara-samyak-saṃbodhi, or anyone who abides in Suchness to teach the Dharma?
Why? Suchness has no arising, no cessation, no abiding, and no alteration. If a dharma has no arising, cessation, abiding, or alteration, then within it, who would abide in Suchness? Who would abide in Suchness and then attain Anuttara-samyak-saṃbodhi? Who would abide in Suchness and teach the Dharma? Such a thing can never occur.
Śakra, Lord of the Devas, said:
O World-Honored One! The deeds of the Great Bodhisattvas are extremely difficult: within this profound Prajñāpāramitā, they seek to attain Anuttara-samyak-saṃbodhi.
Why? Because no one abides in Suchness, no one will attain Anuttara-samyak-saṃbodhi, and no one teaches the Dharma. Yet Great Bodhisattvas, regarding this matter, are neither frightened nor doubtful.
Subhūti said to Śakra, Lord of the Devas:
You say that the deeds of the Great Bodhisattvas are extremely difficult: regarding such a difficult Dharma, they are neither frightened nor doubtful.
O Kāśika! Regarding the dharmas of emptiness, who would be frightened? Who would doubt?
Śakra, Lord of the Devas, said:
Venerable Subhūti, what you have spoken is only the Dharma of emptiness, without obstruction. It is like shooting an arrow into empty space: the arrow flies forth without obstruction. Subhūti’s unobstructed exposition of the Dharma is likewise.