MAHA PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 20
Chapter 66: ENTRUSTMENT
At that time, Śakra, Lord of the Devas, said to the Buddha:
“World-Honored One! When I speak and answer in this way, are my words in accordance with the Dharma? Are my answers correct?”
The Buddha said:
“O Kāśika! Your answers are all in accordance with the Dharma.”
“World-Honored One! It is truly rare and wondrous! The words spoken by Subhūti are all emptiness, signlessness, wishlessness, the Four Foundations of Mindfulness, and up to unsurpassed, perfect enlightenment.”
“O Kāśika! When the Bhikṣu Subhūti practices emptiness, even the perfection of generosity is not truly existent, how much less the person who practices the perfection of generosity. Up to the perfection of wisdom, there is nothing to be attained, how much less the person who practices the perfection of wisdom. The Four Foundations of Mindfulness are not attainable, how much less the person who cultivates the Four Foundations of Mindfulness. Up to the Noble Eightfold Path, there is nothing to be attained, how much less the person who practices the Noble Eightfold Path. Meditation, liberation, and samādhi concentration are not attainable, how much less the person who cultivates the ten powers of wisdom. The Four Fearlessnesses are not truly existent, how much less the person who gives rise to the Four Fearlessnesses. The Four Unobstructed Knowledges are not attainable, how much less the person who gives rise to the Four Unobstructed Knowledges. Great Loving-Kindness and Great Compassion are not attainable, how much less the person who practices Great Loving-Kindness and Great Compassion. The eighteen uncommon qualities are not attainable, how much less the person who constantly gives rise to the eighteen uncommon qualities. Unsurpassed, perfect enlightenment is not attainable, how much less the person who attains unsurpassed, perfect enlightenment. Omniscient wisdom is not attainable, how much less the person who attains omniscient wisdom. The Tathāgata is not attainable, how much less the person who will become a Tathāgata. The Dharma of non-arising is not attainable, how much less the person who realizes the Dharma of non-arising. The thirty-two marks are not attainable, how much less the person who obtains the thirty-two excellent marks. The eighty minor marks of beauty are not attainable, how much less the person who obtains the eighty minor marks of beauty.
Why? O Kāśika! Because the Bhikṣu Subhūti, regarding all phenomena, practices non-attachment, practices the absence of true existence, practices emptiness, practices signlessness, and practices wishlessness.
O Kāśika! If the conduct of the Bhikṣu Subhūti were compared with the practice of the perfection of wisdom of a Great Bodhisattva, it would not equal even one hundredth part, not even one thousandth part, not even one thousand ten-million-billionth part, and even by numerical comparison and examples it could not be measured.
Why? Because, apart from the merits and conduct of the Buddha, among the merits and conduct of Śrāvakas and Pratyekabuddhas, the perfection of wisdom practice of Great Bodhisattvas is the most honored, the highest, and the most wondrous. Therefore, Great Bodhisattvas who wish to become supreme among all sentient beings must practice the perfection of wisdom.
When practicing the perfection of wisdom, Great Bodhisattvas surpass the Śrāvakas and Pratyekabuddhas, ascend to the stages of Bodhisattvas, become complete in the Buddha-dharmas, attain omniscient wisdom, eliminate all habitual afflictions, and realize Buddhahood.
At that time, in the great assembly, the gods of the Trāyastriṃśa Heaven scattered heavenly Mandārava flowers upon the Buddha and the Sangha.
Then eight hundred bhikṣus rose, scattered flowers as an offering to the Buddha, drew back their robes, knelt upright, placed their palms together, and said to the Buddha:
“World-Honored One! We will practice the unsurpassed conduct that the Śrāvakas and Pratyekabuddhas are unable to practice.”
The Buddha, knowing the thoughts in the minds of these bhikṣus, smiled. According to the Dharma of all Buddhas, multicolored rays of light—blue, yellow, red, white, crimson, and purple—emerged from the Buddha’s mouth, illuminated the great thousand world-system, circled the Buddha three times, and entered into the crown of the Buddha’s head.
The Venerable Ānanda immediately rose, drew back his robe, knelt upright, placed his palms together, and said:
“World-Honored One! For what reason does the Buddha smile? The Buddhas never smile without a cause or condition.”
The Buddha said:
“O Ānanda! These eight hundred bhikṣus will, during the Kalpa of Constellations, become Buddhas, all with the same name: Flower Scattering. Their assemblies, lands, and lifespans will also all be the same. Each one will leave home and attain Buddhahood after passing through eighty thousand years. During that time, the lands of those Buddhas will constantly have heavenly flowers of five colors scattered down like rain.
Therefore, Ānanda, Great Bodhisattvas who wish to practice the supreme conduct must practice the perfection of wisdom.
O Ānanda! If there are virtuous men or women who are able to practice this profound perfection of wisdom, you should know that they are Bodhisattvas who have left the human realm and been born in this world, or who have come down from Tuṣita Heaven to be born in this world. While they were among humans or in Tuṣita Heaven, they heard much about this profound perfection of wisdom.
O Ānanda! I see that these Great Bodhisattvas constantly practice this profound perfection of wisdom.
O Ānanda! If there are virtuous men or women who, after hearing this profound perfection of wisdom, uphold it, recite it, draw near to it, remember it, and further teach it to those practicing the Bodhisattva path, you should know that these virtuous men and women have personally met the Buddhas, heard the profound perfection of wisdom, then upheld it, recited it, drawn near to it, and have also planted roots of virtue in the presence of the Buddhas.
Such virtuous men and women should think: ‘The roots of virtue I have planted did not come from the Śrāvakas, nor did I hear this profound perfection of wisdom from the Śrāvakas.’
O Ānanda! If there are virtuous men or women who uphold, recite, draw near to, follow the meaning of, follow the Dharma of, and practice this profound perfection of wisdom, you should know that they are people who have personally seen the Buddha.
O Ānanda! If there are virtuous men or women who hear this profound perfection of wisdom and whose pure faith cannot be obstructed or destroyed, you should know that they have previously made offerings to Buddhas, planted roots of virtue, and attained harmony with good spiritual friends.
O Ānanda! Those who plant roots of virtue in the field of merit of the Buddhas may not be deceived, but if they must rely upon Śrāvakas, Pratyekabuddhas, and Buddhas in order to attain liberation, then they must clearly and thoroughly practice the six perfections up to omniscient wisdom. In this way, it will never be the case that such a person fails to attain unsurpassed, perfect enlightenment and instead remains among Śrāvakas or Pratyekabuddhas.
O Ānanda! Therefore, I entrust the perfection of wisdom to you. O Ānanda! If someone upholds all teachings except the perfection of wisdom, and forgets them, the fault is still small and does not become a great offense. But if someone who upholds this profound perfection of wisdom forgets it, the offense is extremely grave. Therefore, I entrust this profound perfection of wisdom to you. You must skillfully uphold it, recite it, and become thoroughly familiar with it.
O Ānanda! If there are virtuous men or women who uphold the perfection of wisdom, they are upholding the unsurpassed, perfect enlightenment of all Buddhas of the three times—the past, future, and present.
O Ānanda! If there are virtuous men or women who now make offerings to me of flowers, incense, necklaces, garments, banners, and canopies, and who revere, honor, praise, and respect me, they should uphold the perfection of wisdom, recite it, explain it, draw near to it, respect it, honor it, praise it, and make offerings of flowers, incense, necklaces, banners, and canopies.
O Ānanda! Making offerings to the perfection of wisdom is making offerings to me, and is also making offerings to the Buddhas of the three times.
If there are virtuous men or women who hear the teaching of the perfection of wisdom and whose minds have pure faith, reverence, and delight, then they already possess pure faith, reverence, and love for the Buddhas of the three times.
O Ānanda! Those who love the Buddha and are not separated from the Buddha should love the perfection of wisdom and should not allow even a single sentence of it to be forgotten.
O Ānanda! I have spoken many causes and conditions for this entrustment; now I will only summarize:
As I am the World-Honored One, the Prajñā-pāramitā is also the World-Honored One. Therefore, for many reasons, I entrust the Prajñā-pāramitā to you.
Ānanda! Throughout all the worlds, among gods, humans, and asuras, I entrust this to you: those who do not wish to abandon the Buddha, abandon the Dharma, abandon the Sangha, or abandon the unsurpassed right and perfect enlightenment of the Buddhas of the past, future, and present must carefully refrain from abandoning the Prajñā-pāramitā.
Ānanda! This is precisely the Dharma that I teach and instruct my disciples. Ānanda! If there are virtuous men or virtuous women who uphold the profound Prajñā-pāramitā, read and recite it, explain it, remember it, and then further expound the meanings of that Prajñā-pāramitā for others, teaching and explaining it clearly so that it is easy to understand, such a person will quickly attain unsurpassed right and perfect enlightenment and quickly approach omniscient wisdom. For from the Prajñā-pāramitā arises the unsurpassed right and perfect enlightenment of all Buddhas.
Ānanda! The unsurpassed right and perfect enlightenment of the Buddhas of the past and future all arises from the Prajñā-pāramitā. The unsurpassed right and perfect enlightenment of the present Buddhas in the ten directions also arises from the Prajñā-pāramitā.
Therefore, a Great Bodhisattva who wishes to attain unsurpassed right and perfect enlightenment should study the six pāramitās. For the six pāramitās are the mother of Bodhisattvas, giving birth to all Bodhisattvas.
Ānanda! If there is a Great Bodhisattva who studies these six pāramitās, they will attain unsurpassed right and perfect enlightenment. Therefore, I entrust the six pāramitās to you once again.
Ānanda! These six pāramitās are the inexhaustible treasury of Dharma of all Buddhas:
The Dharma that the present Buddhas are teaching in the ten directions all comes from the treasury of Dharma of the six pāramitās.
The Buddhas of the past also studied from within the six pāramitās and attained unsurpassed right and perfect enlightenment.
The Buddhas of the future will study from within the six pāramitās and attain unsurpassed right and perfect enlightenment.
The disciples of the Buddhas of the three times all study from within the six pāramitās and attain liberation: those who have already attained liberation, those who are attaining liberation, and those who will attain liberation.
Ānanda! A person who teaches the Dharma for the sake of the Śrāvakas, causing all sentient beings throughout the great trichiliocosm to attain the fruit of arhatship, still has not accomplished the work of a disciple of the Buddha. If there is someone who takes even a single sentence that accords with the Prajñā-pāramitā and teaches it to a Great Bodhisattva, that is truly the work of a disciple of the Buddha. I rejoice in such a person even more than in one who teaches all sentient beings throughout the great trichiliocosm and enables them to attain arhatship.
Furthermore, Ānanda! All sentient beings in this great trichiliocosm, without before or after, simultaneously attain the fruit of arhatship. These arhats practice the merits of generosity, moral discipline, and meditation. Are these merits great?
The World-Honored One, these merits are extremely great!
Yet they still do not equal the merit of a disciple of mine who teaches a Great Bodhisattva even for one day a Dharma that accords with the Prajñā-pāramitā. The merit of this person is extremely great.
Not only for one day—even for half a day, or merely the time it takes to eat a meal, or even just for a moment, if they teach this Dharma, their merit is still extremely great. This is because the roots of virtue of Great Bodhisattvas surpass all Śrāvakas and Pratyekabuddhas.
A Great Bodhisattva, wishing to attain unsurpassed right and perfect enlightenment for themselves, also teaches and guides others so that they may attain unsurpassed right and perfect enlightenment.
Ānanda! If a Bodhisattva like this practices the six pāramitās, practices the four foundations of mindfulness and onward up to the practice of omniscient wisdom, increasing their roots of virtue, and yet does not attain unsurpassed right and perfect enlightenment, such a thing can never be.
When the Buddha spoke the Prajñā-pāramitā in this way, among the four assemblies of gods, humans, spirits, and the eight classes of beings, the Buddha manifested supernatural transformations. All the great assembly saw Buddha Akṣobhya teaching the Dharma to the community of monks. The number of these monks was as countless as drops of water in the ocean. They were all arhats who had completely exhausted their afflictions, all attained freedom and liberation: liberation of mind and liberation through wisdom; their minds were trained, gentle, and pliable like a great elephant king; what needed to be done had been done; they had attained their own benefit; their bonds were exhausted; they had attained right wisdom and liberation; and all their minds and mental factors were completely free. They also saw the Great Bodhisattvas who had accomplished immeasurable merits and virtues.
At that time, the Buddha withdrew his miraculous powers, and the great assembly no longer saw Buddha Akṣobhya, the assembly of Śrāvakas and Bodhisattvas, or the land of Abhirati before their eyes.
The Buddha said to Ānanda:
Ānanda! All phenomena do not stand opposed before the eyes; phenomena do not see one another; phenomena do not know one another.
Just as the Buddha-land of Akṣobhya and the Śrāvakas and Bodhisattvas did not stand opposed before the eyes, so all phenomena also do not stand opposed before the eyes: phenomena do not see one another; phenomena do not know one another. This is because phenomena do not see, do not know, do not act, do not move, cannot be grasped, and cannot be conceived.
They are like a person created by illusion: they do not receive, do not feel, and are not real. A Great Bodhisattva who practices in this way is practicing the Prajñā-pāramitā and does not cling to phenomena.
Ānanda! A Great Bodhisattva who learns in this way is called one who learns the Prajñā-pāramitā. Those who wish to attain the pāramitās must learn the Prajñā-pāramitā.
Learning in this way is called the foremost learning, the supreme learning, the wondrous learning.
Learning in this way brings peace, happiness, and benefit to all the world; it becomes a protector for those who have no protector.
Learning in this way is the learning of all Buddhas. Because the Buddhas abide in this learning, they can use their right hand to lift up the great trichiliocosm and place it back in its original position, while the sentient beings within it remain completely unaware. Why is this so? Ānanda! The Buddhas study this Prajñā-pāramitā and attain unobstructed knowledge and vision of all phenomena of the past, future, and present.
Ānanda! Among all forms of learning, the Prajñā-pāramitā is the most honored and foremost, the most marvelous and unsurpassed.
Ānanda! If there is someone who wishes to reach the limit of the Prajñā-pāramitā, that is the same as wishing to reach the limit of space.
Why is this so? Because the Prajñā-pāramitā is immeasurable. I have never spoken of a measure for the Prajñā-pāramitā. Names, phrases, and words have measure. The Prajñā-pāramitā is immeasurable.
The World-Honored One, why is the Prajñā-pāramitā immeasurable?
Ānanda! Because the Prajñā-pāramitā is inexhaustible, it is immeasurable. Because the Prajñā-pāramitā is free from all limitations, it is immeasurable.
Ānanda! The Buddhas of the past studied this Prajñā-pāramitā and attained liberation, therefore it is inexhaustible. The Buddhas of the future will study this Prajñā-pāramitā and attain liberation, therefore it will be inexhaustible. The present Buddhas in the ten directions study this Prajñā-pāramitā and attain liberation, therefore it is inexhaustible; it has been, is, and will be inexhaustible.
A person who wishes to exhaust this Prajñā-pāramitā is someone who wishes to exhaust space.
The Prajñā-pāramitā cannot be exhausted; it has not been, will not be, and is not being exhausted.
The five Pāramitās: From Dhyāna to Dāna Pāramitā are also without end; the past, future, and present are also without end.
Up to the All-Knowing Wisdom, it is likewise so.
Why is this? Because all those dharmas do not arise. If those dharmas do not arise, how could they have an end?
At that time, the Buddha manifested a tongue that covered his entire face, and said to Ānanda:
“From this day onward, among the four assemblies, you should widely teach the Prajñā Pāramitā, making it clear and easy to understand.
Why is this? Because within this profound Prajñā Pāramitā, the characteristics of all dharmas are extensively explained. Among this great assembly, those who seek the Śrāvaka path, those who seek the Pratyekabuddha path, and those who seek the Buddha path must all study this. After studying it, they will all attain accomplishment.
Ānanda! This profound Prajñā Pāramitā is the gateway to all dhāraṇī. Practicing here, one can enter the dhāraṇī gate. A Bodhisattva who learns this dhāraṇī gate will attain all unobstructed eloquence.
Ānanda! Prajñā Pāramitā is the wondrous Dharma of all Buddhas of the three times.
Therefore, I explain it clearly for you.
If there is someone who receives, upholds, recites, and draws near to this profound Prajñā, then they can uphold the Unsurpassed Perfect Enlightenment of all Buddhas of the three times.
Ānanda! I say that Prajñā Pāramitā is the two feet of a practitioner. If you uphold this Prajñā Pāramitā, you will be able to uphold all Dharma, because you have attained dhāraṇī.”
Chapter 67: CANNOT BE EXHAUSTED
At that time, Subhūti thought: “The Unsurpassed Perfect Enlightenment of all Buddhas is extremely profound; I must ask the Buddha.”
Having thought this, Subhūti said to the Buddha:
Venerable World-Honored One! This Prajñā-pāramitā cannot be exhausted. As the Buddha taught, because space cannot be exhausted, therefore Prajñā-pāramitā cannot be exhausted.
Venerable World-Honored One! Why must Prajñā-pāramitā arise? The Buddha taught:
Subhūti, because form cannot be exhausted, therefore Prajñā-pāramitā must arise. Because feeling, perception, formations, and consciousness cannot be exhausted, therefore Prajñā-pāramitā must arise. Because the Dāna-pāramitā cannot be exhausted, therefore Prajñā-pāramitā must arise. Because the Dāna-pāramitā, Śīla-pāramitā, Kṣānti-pāramitā, Vīrya-pāramitā, Dhyāna-pāramitā, and Prajñā-pāramitā cannot be exhausted, therefore Prajñā-pāramitā must arise. And because the Wisdom of All Modes cannot be exhausted, therefore Prajñā-pāramitā must arise.
Furthermore, Subhūti, because the emptiness of ignorance cannot be exhausted, the Bodhisattva’s Prajñā-pāramitā must arise. Because the emptiness of formations cannot be exhausted, Prajñā-pāramitā must arise. Because the emptiness of consciousness cannot be exhausted, Prajñā-pāramitā must arise. Because the emptiness of name-and-form cannot be exhausted, Prajñā-pāramitā must arise. Because the emptiness of the six sense entrances cannot be exhausted, Prajñā-pāramitā must arise. Because the emptiness of the six contacts cannot be exhausted, Prajñā-pāramitā must arise. Because the emptiness of feeling cannot be exhausted, Prajñā-pāramitā must arise. Because the emptiness of craving cannot be exhausted, Prajñā-pāramitā must arise. Because the emptiness of grasping cannot be exhausted, Prajñā-pāramitā must arise. Because the emptiness of existence cannot be exhausted, Prajñā-pāramitā must arise. Because the emptiness of birth cannot be exhausted, Prajñā-pāramitā must arise. Because the emptiness of old age, death, sorrow, grief, suffering, and distress cannot be exhausted, the Bodhisattva’s Prajñā-pāramitā must arise.
Therefore, the Bodhisattva’s Prajñā-pāramitā must arise in this way.
Such twelve links of dependent origination are a distinct Dharma of Bodhisattvas, constantly capable of cutting off inverted views and attachments.
While seated at the place of enlightenment, one should contemplate in this way and will attain the Wisdom of All Modes.
Subhūti, if there is any Great Bodhisattva who practices Prajñā-pāramitā through the Dharma of space that cannot be exhausted, and contemplates the twelve links of dependent origination, then they will not fall into the ranks of Śrāvakas or Pratyekabuddhas, but will abide in Anuttara-samyak-saṃbodhi.
Subhūti, those seeking the Bodhisattva path who regress do so because they have distanced themselves from the thought of Prajñā-pāramitā.
Such people do not know how to practice Prajñā-pāramitā, how to use the Dharma of space that cannot be exhausted in this way to contemplate the twelve links of dependent origination.
Subhūti, because those seeking the Bodhisattva path do not possess such skillful means, they regress from Anuttara-samyak-saṃbodhi.
Subhūti, if Great Bodhisattvas do not regress from Anuttara-samyak-saṃbodhi, it is entirely because they possess such skillful means.
Subhūti, Great Bodhisattvas must use the Dharma of space that cannot be exhausted to contemplate Prajñā-pāramitā. They must use the Dharma of space that cannot be exhausted to cause Prajñā-pāramitā to arise.
In this way, Subhūti, when Great Bodhisattvas contemplate the twelve links of dependent origination, they do not see any dharma that does not arise from causes and conditions; they do not see any dharma that eternally remains and does not perish; they do not see any dharma possessing self, person, lifespan, life, sentient being, or even knower and seer. They do not see any dharma as impermanent, they do not see dharma as suffering, as without self, they do not see dharma as peaceful or not peaceful.
A Great Bodhisattva practicing Prajñā-pāramitā should contemplate the twelve links of dependent origination in this way.
Subhūti, if a Great Bodhisattva can practice Prajñā-pāramitā in this way, then at that time they do not see form as permanent or impermanent, as suffering or happiness, as self or not-self, as peaceful or not peaceful.
Just as with form, feeling, perception, formations, and consciousness are likewise.
At that time, the Great Bodhisattva also does not see Prajñā-pāramitā, nor does the Bodhisattva see using that Dharma to perceive Prajñā-pāramitā. Likewise, they do not see Anuttara-samyak-saṃbodhi, nor do they see using that Dharma to perceive Anuttara-samyak-saṃbodhi. This is because all dharmas are truly nonexistent. This is what accords with the practice of Prajñā-pāramitā.
If, while practicing Prajñā-pāramitā, a Great Bodhisattva has no object to attain, then Māra becomes sorrowful and distressed as though pierced by an arrow through the heart, like someone whose parents have just passed away.
Subhūti asked:
Venerable World-Honored One! Is it only one Māra who becomes sorrowful and distressed, or do all the Māras in the great trichiliocosm become sorrowful and distressed?
Subhūti, all the Māras throughout the great trichiliocosm become sorrowful and distressed as if pierced by an arrow through the heart, unable to find peace.
Subhūti, if a Great Bodhisattva practices Prajñā-pāramitā in this way, then at that time all beings in the world—the devas, humans, and asuras—cannot harm them.
Therefore, a Great Bodhisattva who wishes to attain Anuttara-samyak-saṃbodhi must practice this Prajñā-pāramitā.
When a Great Bodhisattva practices Prajñā-pāramitā, they fully cultivate Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñā-pāramitā.
When a Great Bodhisattva practices Prajñā-pāramitā, they are complete in all the pāramitā practices.
Venerable World-Honored One! When a Great Bodhisattva practices Prajñā-pāramitā, how are all the pāramitās perfected?
Subhūti, whatever a Great Bodhisattva gives through generosity, they dedicate it all toward Omniscience. Therefore, when practicing Prajñā-pāramitā, the Great Bodhisattva is complete in Dāna-pāramitā.
Subhūti, whatever precepts a Great Bodhisattva upholds, they dedicate them all toward Omniscience. Therefore, when practicing Prajñā-pāramitā, the Great Bodhisattva is complete in Śīla-pāramitā.
Subhūti, whatever patience a Great Bodhisattva has, they dedicate it all toward Omniscience. Therefore, when practicing Prajñā-pāramitā, the Great Bodhisattva is complete in Kṣānti-pāramitā.
Subhūti, whatever diligence a Great Bodhisattva has, they dedicate it all toward Omniscience. Therefore, when practicing Prajñā-pāramitā, the Great Bodhisattva is complete in Vīrya-pāramitā.
Subhūti, whatever meditative concentration a Great Bodhisattva has, they dedicate it all toward Omniscience. Therefore, when practicing Prajñā-pāramitā, the Great Bodhisattva is complete in Dhyāna-pāramitā.
Subhūti, whatever wisdom a Great Bodhisattva has, they dedicate it all toward Omniscience. Therefore, when practicing Prajñā-pāramitā, the Great Bodhisattva is complete in Prajñā-pāramitā.
Thus, Subhūti, when a Great Bodhisattva practices Prajñā-pāramitā, they perfect the six pāramitās.
Chapter 68: THE RELATIONSHIP BETWEEN THE SIX PERFECTIONS
The Venerable Subhūti said to the Buddha:
Venerable World-Honored One! How is it that a Great Bodhisattva abiding in the Perfection of Giving can maintain the Perfection of Precepts?
The Buddha taught:
Subhūti, when giving, the Great Bodhisattva dedicates that act of giving toward All-Wisdom, and toward all sentient beings, abiding in loving-kindness through body, speech, and mind. This is how a Great Bodhisattva abiding in the Perfection of Giving maintains the Perfection of Precepts.
Venerable World-Honored One! How is it that a Great Bodhisattva abiding in the Perfection of Giving can grasp the Perfection of Patience?
Subhūti, when a Great Bodhisattva gives, if the recipient becomes angry and insults the Bodhisattva, the Bodhisattva endures patiently and does not give rise to anger or affliction. This is how a Great Bodhisattva abiding in the Perfection of Giving maintains the Perfection of Patience.
Venerable World-Honored One! How is it that a Great Bodhisattva abiding in the Perfection of Giving can grasp the Perfection of Diligence?
Subhūti, when a Great Bodhisattva gives, if the recipient becomes angry and insults the Bodhisattva, the Bodhisattva gives even more and thinks: “I must give and should not have regret.” At that moment, two kinds of diligence arise: diligence of body and diligence of mind. This is how a Bodhisattva abiding in the Perfection of Giving maintains the Perfection of Diligence.
Venerable World-Honored One! How is it that a Great Bodhisattva abiding in the Perfection of Giving can maintain the Perfection of Meditation?
Subhūti, when giving, the Bodhisattva dedicates it toward All-Wisdom and does not seek the attainments of the Śrāvakas or Pratyekabuddhas, but with single-minded thought only seeks All-Wisdom. This is how a Great Bodhisattva abiding in the Perfection of Giving maintains the Perfection of Meditation.
Venerable World-Honored One! How is it that a Great Bodhisattva abiding in the Perfection of Giving can maintain the Perfection of Prajñā?
Subhūti, when giving, the Great Bodhisattva knows that giving is empty, just like an illusion, and does not give because of seeing whether it benefits or does not benefit sentient beings. This is how a Great Bodhisattva abiding in the Perfection of Giving maintains the Perfection of Prajñā.
Venerable World-Honored One! How is it that a Great Bodhisattva abiding in the Perfection of Precepts can maintain the other five Perfections?
Subhūti, a Great Bodhisattva abiding in the Perfection of Precepts, through the three karmas of body, speech, and mind, gives rise to the merit of giving, helping to attain Unsurpassed Complete and Perfect Enlightenment, maintaining this aspiration and not seeking the level of Śrāvakas or Pratyekabuddhas. Abiding in the Perfection of Precepts, the Bodhisattva does not take the lives of others, does not steal others’ possessions, does not engage in sexual misconduct, does not lie, does not speak divisively, does not use harsh speech, does not engage in frivolous or deceptive speech, does not covet or be stingy, does not become angry or jealous, and does not hold wrong views. The Bodhisattva practices giving: giving food to the hungry, giving drink to the thirsty, giving vehicles when vehicles are needed, giving clothing when clothing is needed, giving jeweled necklaces when such ornaments are needed, giving incense and flowers when they are needed, giving beds, bedding, rooms, houses, lamps, and all necessities of life, providing everything needed. The Bodhisattva dedicates this giving together with all sentient beings toward Unsurpassed Complete and Perfect Enlightenment. Through such dedication, the Bodhisattva does not fall into the paths of Śrāvakas or Pratyekabuddhas. This is how a Great Bodhisattva abiding in the Perfection of Precepts maintains the Perfection of Giving.
Subhūti, if someone comes to tear apart the body of a Great Bodhisattva abiding in the Perfection of Precepts, at that time the Bodhisattva does not give rise to even a single thought of hatred, but thinks: “I have received great benefit. They have come to tear apart my body, and I have not given rise to even a single thought of hatred.” This is how a Great Bodhisattva abiding in the Perfection of Precepts maintains the Perfection of Patience.
Subhūti, the Great Bodhisattva’s diligence of body and diligence of mind are never abandoned. The Bodhisattva thinks: “All sentient beings are in the ocean of birth and death; I must rescue them and place them on the shore of immortality.” This is how a Great Bodhisattva abiding in the Perfection of Precepts maintains the Perfection of Diligence.
Subhūti, a Great Bodhisattva enters the First Dhyāna, Second Dhyāna, Third Dhyāna, and Fourth Dhyāna, does not seek the levels of Śrāvakas or Pratyekabuddhas, and thinks: “I must abide in the Perfection of Meditation in order to liberate all sentient beings from birth and death.” This is how a Great Bodhisattva abiding in the Perfection of Precepts maintains the Perfection of Meditation.
Subhūti, a Great Bodhisattva abiding in the Perfection of Precepts sees no dharma that can be grasped: whether conditioned or unconditioned, categorized dharmas or dharma characteristics, existence or nonexistence. The Bodhisattva only sees that all are not separate from the characteristic of Suchness. Through the power of skillful means of the Perfection of Prajñā, the Bodhisattva does not fall into the levels of Śrāvakas or Pratyekabuddhas. This is how a Great Bodhisattva abiding in the Perfection of Precepts maintains the Perfection of Prajñā.
Venerable World-Honored One! How is it that a Great Bodhisattva abiding in the Perfection of Patience can maintain the other five Perfections?
Subhūti, from the time a Bodhisattva first generates the mind of enlightenment until sitting at the place of enlightenment, during that period, if any sentient being comes to anger and insult the Bodhisattva or cut off the Bodhisattva’s body, the Bodhisattva abides in patience and thinks: “I must give to all sentient beings and should not refuse to give. If sentient beings need food and drink, I give them food and drink. Even all necessities of life, if they need them, I will give them all.” The Bodhisattva dedicates that merit together with all sentient beings toward Unsurpassed Complete and Perfect Enlightenment. When the Bodhisattva dedicates, no two thoughts arise: who is dedicating and toward what place the dedication is made. This is how a Great Bodhisattva abiding in the Perfection of Patience maintains the Perfection of Giving.
Subhūti, from the time a Bodhisattva first generates the mind of enlightenment until sitting at the place of enlightenment, during that period the Bodhisattva never kills, steals, engages in sexual misconduct, or holds wrong views, and does not seek the levels of Śrāvakas or Pratyekabuddhas. The Bodhisattva dedicates this merit together with all sentient beings toward Unsurpassed Complete and Perfect Enlightenment. At the time of dedication, the Bodhisattva does not give rise to three thoughts: who dedicates, what dharma is used for dedication, and where the dedication is directed. This is how a Great Bodhisattva abiding in the Perfection of Patience maintains the Perfection of Precepts.
Subhūti, a Great Bodhisattva abiding in the Perfection of Patience gives rise to diligence and thinks: “I will cross one yojana, or ten, a hundred, a thousand, ten thousand, or countless billions of yojanas. I will cross one world, or even hundreds of thousands of billions of worlds, even if only to encourage one person to uphold the five precepts; how much more so to cause them to attain the fruit of Stream-entry, Once-returning, Non-returning, Arhatship, Pratyekabuddhahood, or Buddhahood.” The Bodhisattva dedicates this merit together with all sentient beings toward Unsurpassed Complete and Perfect Enlightenment. This is how a Great Bodhisattva abiding in the Perfection of Patience maintains the Perfection of Diligence.
Subhūti, a Great Bodhisattva abiding in the Perfection of Patience, separated from desire and separated from evil and unwholesome dharmas, with thought and examination, experiencing the joy born of separation, enters the First Dhyāna, and proceeds up to abandoning thought in purity and entering the Fourth Dhyāna. Within these meditations, the Bodhisattva dedicates the purified mind and mental factors toward All-Wisdom. When dedicating, this Bodhisattva does not regard meditation or the factors of meditation as truly existing. This is how a Great Bodhisattva abiding in the Perfection of Patience maintains the Perfection of Meditation.
Subhūti, a Great Bodhisattva abiding in the Perfection of Patience contemplates all dharmas: the characteristic of separation, the characteristic of quiescence, and the characteristic of exhaustion. The Bodhisattva does not realize the characteristic of quiescence, and until sitting at the place of enlightenment and attaining All-Knowledge, departs from the place of enlightenment and turns the Dharma wheel. This is how a Great Bodhisattva abiding in the Perfection of Patience maintains the Perfection of Prajñā, because there is no grasping or rejection.
Venerable World-Honored One! How is it that a Great Bodhisattva abiding in the Perfection of Diligence maintains the other five Perfections?
Subhūti, a Bodhisattva abiding in the Perfection of Diligence is diligent in body and mind, without laziness or rest, and thinks: “I will certainly attain Unsurpassed Complete and Perfect Enlightenment; it is not possible that I will not attain it.” For the benefit of sentient beings, this Bodhisattva travels one yojana, or hundreds of thousands of billions of yojanas, or crosses one world, or hundreds of thousands of billions of worlds, whether teaching one person to enter the Buddha path, the Pratyekabuddha path, or the Śrāvaka path, or teaching one person to practice the ten wholesome actions. The Bodhisattva remains diligent without negligence, practicing Dharma giving and material giving so that they become complete. The Bodhisattva dedicates this merit together with all sentient beings toward Unsurpassed Complete and Perfect Enlightenment and does not dedicate it toward Śrāvakas or Pratyekabuddhas. This is how a Great Bodhisattva abiding in the Perfection of Diligence maintains the Perfection of Giving.
Subhūti, a Bodhisattva abiding in the Perfection of Diligence, from the time of first generating the mind of enlightenment until sitting at the place of enlightenment, personally does not kill, does not cause others to kill, praises the Dharma of not killing, rejoices in praising those who do not kill, and likewise personally avoids wrong views, encourages others to avoid wrong views, praises the Dharma of avoiding wrong views, and rejoices in praising those who avoid wrong views. The Bodhisattva abiding in the Perfection of Precepts does not seek blessings in the Desire Realm, Form Realm, or Formless Realm, nor seek the levels of Śrāvakas or Pratyekabuddhas. The Bodhisattva dedicates this merit together with all sentient beings toward Unsurpassed Complete and Perfect Enlightenment. The Bodhisattva does not give rise to three thoughts: does not see the person who dedicates, does not see the dharma of dedication, and does not see the place toward which dedication is made. This is how a Bodhisattva abiding in the Perfection of Diligence maintains the Perfection of Precepts.
Subhūti, a Great Bodhisattva abiding in the Perfection of Diligence, from the time of first generating the mind of enlightenment until sitting at the place of enlightenment, if during that period a person or nonhuman being comes to cut apart the body, the Bodhisattva thinks: “Who cuts me? Who severs me? Who steals from and harms me?” The Bodhisattva then thinks: “I have received great benefit. For the sake of sentient beings I accepted this body; today sentient beings have come to take it back.” At that time, the Bodhisattva remembers the true nature of all dharmas. The Bodhisattva dedicates this merit together with all sentient beings toward Unsurpassed Complete and Perfect Enlightenment and does not seek the levels of Śrāvakas or Pratyekabuddhas. This is how a Great Bodhisattva abiding in the Perfection of Diligence maintains the Perfection of Patience.
Subhūti, a Bodhisattva abiding in the Perfection of Diligence separates from desire and evil unwholesome states, with thought and examination, experiencing joy born of separation, enters the First Dhyāna, Second Dhyāna, Third Dhyāna, Fourth Dhyāna, enters Loving-kindness, Compassion, Joy, and Equanimity, and proceeds up to the Neither-perception-nor-non-perception sphere. The Bodhisattva receives and maintains the four Dhyānas, the four immeasurable minds, and the four formless absorptions, but does not receive their karmic results; instead, the Bodhisattva is born where there is benefit for sentient beings, using the six Perfections to accomplish sentient beings, from the Perfection of Giving through the Perfection of Prajñā, going from one Buddha land to another, making offerings and drawing near to Buddhas in order to plant wholesome roots. This is how a Great Bodhisattva abiding in the Perfection of Diligence maintains the Perfection of Meditation.
Subhūti, a Bodhisattva abiding in the Perfection of Diligence does not see the dharma of the Perfection of Giving, does not see the characteristics of the Perfection of Giving, and likewise does not see the dharma of the Perfection of Meditation or the characteristics of the Perfection of Meditation. The Bodhisattva does not see the dharma of the four foundations of mindfulness or their characteristics, and does not see the dharma of All-Knowledge or its characteristics. Seeing all dharmas as neither dharma nor non-dharma, the Bodhisattva does not cling to any dharma. This Bodhisattva’s actions accord with their words. This is how a Great Bodhisattva abiding in the Perfection of Diligence maintains the Perfection of Prajñā.
Venerable World-Honored One! How is it that a Great Bodhisattva abiding in the Perfection of Meditation maintains the other five Perfections?
Subhūti, a Bodhisattva abiding in the Perfection of Meditation separates from desire and evil unwholesome dharmas, with thought and examination, experiencing joy born of separation, enters the First Dhyāna, Second Dhyāna, Third Dhyāna, Fourth Dhyāna, enters Loving-kindness, Compassion, Joy, and Equanimity, and proceeds up to the Neither-perception-nor-non-perception sphere. Abiding in the Perfection of Meditation, the mind does not become disturbed. The Bodhisattva practices the two kinds of giving: material giving and Dharma giving for the benefit of sentient beings. This Bodhisattva personally practices these two kinds of giving, teaches others to practice giving, praises the Dharma of giving, and rejoices in praising those who practice giving. The Bodhisattva dedicates this merit together with all sentient beings toward Unsurpassed Complete and Perfect Enlightenment and does not seek the levels of Śrāvakas or Pratyekabuddhas. This is how a Bodhisattva abiding in the Perfection of Meditation maintains the Perfection of Giving.
Subhūti, a Bodhisattva abiding in the Perfection of Meditation does not give rise to thoughts of sexual desire, anger, or ignorance, does not harm others, and only cultivates the mind that accords with All-Wisdom. The Bodhisattva dedicates this merit together with all sentient beings toward Unsurpassed Complete and Perfect Enlightenment and does not seek the levels of Śrāvakas or Pratyekabuddhas. This is how a Great Bodhisattva abiding in the Perfection of Meditation maintains the Perfection of Precepts.
Subhūti, a Bodhisattva abiding in the Perfection of Meditation contemplates form as a cluster of bubbles, feelings as bubbles on water, perceptions as a mirage, formations as a banana tree, and consciousness as an illusion. When contemplating in this way, the Bodhisattva sees the five aggregates as characteristics that are not solid, and thinks: “Who cuts me? Who severs me? Who is the one who feels? Who is the one who perceives? Who is the one who forms? Who is the one who knows? Who is the one who insults? Who is the one insulted? Who gives rise to anger?” This is how a Bodhisattva abiding in the Perfection of Meditation maintains the Perfection of Patience.
Subhūti, a Bodhisattva abiding in the Perfection of Meditation enters the various meditative absorptions. From these meditations, absorptions, and meditation factors arise supernatural powers: walking on water as though walking on land, entering earth and going beneath water, possessing the divine ear, knowing whether the minds of others are scattered or concentrated, knowing previous lives, and possessing the divine eye. Relying on these five supernatural powers, the Bodhisattva travels from one Buddha land to another, draws near and makes offerings to Buddhas to cultivate wholesome roots, purifies Buddha lands, and accomplishes sentient beings. The Bodhisattva dedicates this merit together with all sentient beings toward Unsurpassed Complete and Perfect Enlightenment. This is how a Bodhisattva abiding in the Perfection of Meditation maintains the Perfection of Diligence.
Subhūti, a Bodhisattva abiding in the Perfection of Meditation does not see form, does not see feeling, perception, formation, or consciousness, does not see the six Perfections, does not see the four foundations of mindfulness up to All-Knowledge, and does not see the nature of conditioned or unconditioned dharmas. Because there is no seeing, there is no creating; because there is no creating, there is no arising; because there is no arising, there is no cessation. Why? Whether there is a Buddha or no Buddha, Suchness, the dharma characteristic, and the dharma nature eternally abide, without arising and without ceasing. This Bodhisattva is always single-mindedly in accordance with All-Knowledge. This is how a Great Bodhisattva abiding in the Perfection of Meditation maintains the Perfection of Prajñā.
Venerable World-Honored One! How is it that a Bodhisattva abiding in the Perfection of Prajñā maintains the other five Perfections?
Subhūti, a Bodhisattva abiding in the Perfection of Prajñā: internal emptiness cannot be grasped; external emptiness cannot be grasped; internal and external emptiness cannot be grasped; emptiness of emptiness cannot be grasped; and up to the emptiness of all dharmas cannot be grasped. The Bodhisattva abiding in these fourteen kinds of emptiness does not see the characteristic of form, whether empty or not empty; does not see the characteristic of feeling, perception, formation, or consciousness, whether empty or not empty; does not see the four foundations of mindfulness, whether empty or not empty; and up to Unsurpassed Complete and Perfect Enlightenment, whether empty or not empty. The Bodhisattva does not see conditioned or unconditioned nature, whether empty or not empty.
Such a Bodhisattva abiding in the Perfection of Prajñā, when giving, contemplates giving as empty. What is emptiness? The giver, the receiver, and the thing given are all empty, and no thought of stinginess or attachment arises. Why? From the time the Great Bodhisattva first generates the mind of enlightenment until sitting at the place of enlightenment, while practicing the Perfection of Prajñā there is no false conceptual discrimination. Just as Buddhas, when attaining Unsurpassed Complete and Perfect Enlightenment, have no mind of attachment, so too Great Bodhisattvas practicing the Perfection of Prajñā have no mind of attachment. The most honored quality of this Bodhisattva is precisely the Perfection of Prajñā. This is how a Bodhisattva abiding in the Perfection of Prajñā maintains the Perfection of Giving.
Subhūti, a Bodhisattva abiding in the Perfection of Prajñā does not give rise to the mind of Śrāvakas or Pratyekabuddhas. For this Bodhisattva, the levels of Śrāvakas and Pratyekabuddhas do not truly exist, and the mind directed toward Śrāvakas and Pratyekabuddhas also does not truly exist. From the time of first generating the mind of enlightenment until sitting at the place of enlightenment, this Bodhisattva personally does not kill, does not cause others to kill, praises the Dharma of not killing, rejoices in praising those who do not kill, and likewise personally has no wrong views, praises the Dharma of avoiding wrong views, does not cause others to hold wrong views, praises the Dharma of avoiding wrong views, and rejoices in praising those who avoid wrong views. Through this cause and condition of maintaining precepts, no dharma truly exists, much less the levels of Śrāvakas or Pratyekabuddhas, and much less other dharmas. This is how a Bodhisattva abiding in the Perfection of Prajñā maintains the Perfection of Precepts.
Subhūti, a Great Bodhisattva abiding in the Perfection of Prajñā gives rise to the patient acceptance in accordance with the Dharma, thinking that within this Dharma there is nothing that arises or ceases, nothing that is born or dies, and no dharma that insults or curses, cuts or severs, binds or strikes, kicks or kills. From the time of first generating the mind of enlightenment until sitting at the place of enlightenment, if all sentient beings come to insult, strike with knives, sticks, tiles, or stones, or cut and harm the Bodhisattva, the Bodhisattva’s mind still does not move and thinks: “How strange! In this Dharma there is no one who is insulted, killed, or harmed, yet sentient beings receive such suffering and affliction.” This is how a Bodhisattva abiding in the Perfection of Prajñā maintains the Perfection of Patience.
Subhūti, a Bodhisattva abiding in the Perfection of Prajñā, for the sake of sentient beings, teaches Dharma so that they practice the six Perfections, teaches them to cultivate the four foundations of mindfulness up to the eightfold noble path, enables them to attain the fruits of Stream-entry, Once-returning, Non-returning, Arhatship, Pratyekabuddhahood, and Unsurpassed Complete and Perfect Enlightenment, while not abiding in conditioned nature or unconditioned nature. This is how a Great Bodhisattva abiding in the Perfection of Prajñā maintains the Perfection of Diligence.
Subhūti, a Bodhisattva abiding in the Perfection of Prajñā enters all samādhis, except the samādhis of Buddhas or the samādhis of Śrāvakas and Pratyekabuddhas; the Bodhisattva practices and enters all of them. Regarding these samādhis, the Bodhisattva enters and exits the eight liberations in forward and reverse order: the first liberation is having form internally and contemplating form externally; the second is not having form internally and contemplating form externally; the third is pure liberation with realization through the body; the fourth is transcending all form perceptions, eliminating perceptions of resistance, and entering the sphere of infinite space by not thinking of various forms; the fifth is transcending the sphere of infinite space and entering the sphere of infinite consciousness; the sixth is transcending the sphere of infinite consciousness and entering the sphere of nothingness; the seventh is transcending the sphere of nothingness and entering the sphere of neither perception nor non-perception; the eighth is transcending the sphere of neither perception nor non-perception and entering the cessation of feeling and perception.
Regarding the right concentration of the eight liberations, this Bodhisattva enters and exits, in forward and reverse order, the nine successive attainments: the four Dhyānas, the four formless absorptions, and the cessation of feeling and perception.
This Bodhisattva, relying on the eight liberations and the nine successive attainments, enters the Lion’s Roar Samādhi. Subhūti, the Lion’s Roar Samādhi means that the Bodhisattva enters and exits the meditations in sequence. The Bodhisattva enters the First Dhyāna and exits the First Dhyāna, enters the Second Dhyāna and so on until exiting the Neither-perception-nor-non-perception sphere, enters the cessation attainment, exits the cessation attainment, enters the Neither-perception-nor-non-perception sphere, and proceeds until exiting the Second Dhyāna and again entering the First Dhyāna.
This Bodhisattva, relying on the Lion’s Roar Samādhi, enters the transcendent samādhi: entering the First Dhyāna, exiting the First Dhyāna, entering the Second Dhyāna, and so on until exiting the Neither-perception-nor-non-perception sphere; entering the cessation of feeling and perception, exiting cessation, entering the First Dhyāna, exiting the First Dhyāna, entering cessation, exiting cessation, entering the Second Dhyāna, exiting the Second Dhyāna, entering cessation, exiting cessation, entering the Third Dhyāna, exiting the Third Dhyāna, entering cessation, exiting cessation, entering the Fourth Dhyāna, exiting the Fourth Dhyāna, entering cessation, exiting cessation, entering the sphere of infinite space, exiting infinite space, entering cessation, exiting cessation, entering the sphere of infinite consciousness, exiting consciousness, entering cessation, exiting cessation, entering the sphere of nothingness, exiting nothingness, entering cessation, exiting cessation, entering the sphere of neither perception nor non-perception, exiting neither perception nor non-perception, entering cessation, exiting cessation, entering scattered mind, exiting scattered mind, entering cessation, exiting cessation, again entering scattered mind, exiting scattered mind, entering the sphere of neither perception nor non-perception, exiting neither perception nor non-perception, again entering scattered mind, exiting scattered mind, entering the sphere of nothingness, exiting nothingness, entering scattered mind, exiting scattered mind, entering the sphere of infinite consciousness, exiting consciousness, entering scattered mind, exiting scattered mind, entering the sphere of infinite space, exiting infinite space, entering scattered mind, exiting scattered mind, entering the Fourth Dhyāna, exiting the Fourth Dhyāna, entering scattered mind, exiting scattered mind, entering the Third Dhyāna, exiting the Third Dhyāna, entering scattered mind, exiting scattered mind, entering the Second Dhyāna, exiting the Second Dhyāna, entering scattered mind, exiting scattered mind, entering the First Dhyāna, exiting the First Dhyāna, entering scattered mind.
This Bodhisattva, regarding the transcendent samādhi, realizes the equal characteristic of all dharmas. This is how a Bodhisattva abiding in the Perfection of Prajñā maintains the Perfection of Meditation.