THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 333
Chapter 53: SKILLFULLY LEARNING AND PRACTICING (3)
Furthermore, Subhūti, there are Great Bodhisattvas who are controlled by evil demons, who are deluded by evil demons, and who, merely upon hearing names and designations, falsely give rise to attachment. Why is this so?
Subhūti, that Great Bodhisattva previously had not cultivated the practices of Giving, Pure Morality, Patience, Diligence, Meditative Absorption, and Prajñāpāramitā; previously had not abided in inner emptiness, outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, supreme meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, scattered emptiness, unchanging emptiness, inherent nature emptiness, own-characteristic emptiness, common-characteristic emptiness, emptiness in all phenomena, emptiness that cannot be grasped, natureless emptiness, self-nature emptiness, and emptiness of the self-nature of emptiness; previously had not abided in suchness, the Dharma realm, Dharma nature, the nature of non-delusion, the nature of non-change, the nature of equality, the nature of non-arising, the principle of concentration, the principle of abiding, ultimate reality, the realm of space, and the inconceivable realm; previously had not abided in the Noble Truths of suffering, origin, cessation, and the path; previously had not cultivated the four foundations of mindfulness, the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of awakening, and the eightfold Noble Path; previously had not cultivated the four meditative absorptions, the four immeasurables, and the four formless concentrations; previously had not cultivated the eight liberations, the eight spheres of mastery, the nine successive concentrations, and the ten universal bases; previously had not cultivated the liberation doors of emptiness, signlessness, and wishlessness; previously had not cultivated the ten Bodhisattva grounds; previously had not cultivated the five types of eyes and the six superknowledges; previously had not cultivated the dhāraṇī methods and samādhi methods; previously had not cultivated the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha; previously had not cultivated the quality of never forgetting and the nature of always remaining detached; previously had not cultivated omniscient wisdom, wisdom of the path aspect, and wisdom of all aspects; previously had not cultivated all the practices of a Great Bodhisattva; previously had not cultivated the supreme unsurpassed enlightenment of all Buddhas. Because of these causes and conditions, he created favorable circumstances for demons.
Subhūti, that Great Bodhisattva is unable to recognize the characteristics of the aggregates demon, unable to recognize the characteristics of the death demon, unable to recognize the characteristics of the celestial demon, and unable to recognize the characteristics of the affliction demon. Because of these causes and conditions, he created favorable circumstances for demons.
Subhūti, that Great Bodhisattva does not understand form, does not understand feeling, perception, formations, and consciousness; does not understand the eye faculty, does not understand the ear, nose, tongue, body, and mind faculties; does not understand the form sphere, does not understand the sound, smell, taste, touch, and Dharma spheres; does not understand the eye element, does not understand the ear, nose, tongue, body, and mind elements; does not understand the form element, does not understand the sound, smell, taste, touch, and Dharma elements; does not understand the eye consciousness element, does not understand the ear, nose, tongue, body, and mind consciousness elements; does not understand eye contact, does not understand ear, nose, tongue, body, and mind contact; does not understand the feelings arising conditioned by eye contact, does not understand the feelings arising conditioned by ear, nose, tongue, body, and mind contact; does not understand the earth element, does not understand the water, fire, wind, space, and consciousness elements; does not understand ignorance, does not understand formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, distress, and affliction; does not understand Giving pāramitā, does not understand Pure Morality, Patience, Diligence, Meditative Absorption, and Prajñāpāramitā; does not understand inner emptiness, does not understand outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, supreme meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, scattered emptiness, unchanging emptiness, inherent nature emptiness, own-characteristic emptiness, common-characteristic emptiness, emptiness in all phenomena, emptiness that cannot be grasped, natureless emptiness, self-nature emptiness, and emptiness of the self-nature of emptiness; does not understand suchness, does not understand the Dharma realm, Dharma nature, the nature of non-delusion, the nature of non-change, the nature of equality, the nature of non-arising, the principle of concentration, the principle of abiding, ultimate reality, the realm of space, and the inconceivable realm; does not understand the four foundations of mindfulness, does not understand the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of awakening, and the eightfold Noble Path; does not understand the Noble Truth of suffering, does not understand the Noble Truths of origin, cessation, and path; does not understand the four meditative absorptions, does not understand the four immeasurables and the four formless concentrations; does not understand the eight liberations, does not understand the eight spheres of mastery, the nine successive concentrations, and the ten universal bases; does not understand the liberation door of emptiness, does not understand the liberation doors of signlessness and wishlessness; does not understand the ten Bodhisattva grounds; does not understand the five types of eyes, does not understand the six superknowledges; does not understand the samādhi methods, does not understand the dhāraṇī methods; does not understand the ten powers of the Buddha, does not understand the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha; does not understand the fruit of Stream-entry, does not understand the fruits of Once-returning, Non-returning, and Arhatship; does not understand the fruit of a Pratyekabuddha; does not understand omniscient wisdom, wisdom of the path aspect, and wisdom of all aspects; and also does not understand the true nature of names and designations within the various phenomena of sentient beings. Because of these causes and conditions, he created favorable circumstances for demons, who used various means to transform themselves into all kinds of forms and said to this Great Bodhisattva: “Your practices and vows have already been perfected; therefore, attain supreme unsurpassed enlightenment! When you become a Buddha, you will receive such a revered name and such superior merits.”
Subhūti, at that time the evil demon knew that this Bodhisattva, throughout countless ages, had contemplated and aspired that when he became a Buddha he would attain such merits and such a name. Therefore, the evil demon spoke according to that person’s aspirations and thoughts.
Subhūti, at that time this Bodhisattva, having become separated from Prajñāpāramitā and lacking skillful means, heard the demon’s words and thought: “How extraordinary! This person has explained to me that I will become a Buddha and attain merits and a name corresponding to my long-held aspirations and contemplations. Therefore, I should know that the Buddhas of the past have certainly bestowed upon me the prediction of supreme unsurpassed enlightenment. I will certainly attain non-retrogression. When I become a Buddha, I will surely attain such a revered name and such merits.”
Subhūti, that Great Bodhisattva, upon hearing that evil demon, the demon’s retinue, or Śramaṇas controlled by demons say that in the future he will become a Buddha and attain such a name, allows arrogance in his mind to continually increase, thinking: “In a future life I will certainly become a Buddha and attain such a name and merits. No other Bodhisattvas can compare with me.”
Subhūti, according to the characteristics and signs I have described of a Great Bodhisattva who will attain non-retrogression, this Great Bodhisattva has not yet accomplished them. Merely hearing demons speak of the false name of Buddhahood, he gives rise to pride, arrogance, contempt, and criticism toward other assemblies of Great Bodhisattvas.
Subhūti, because that Great Bodhisattva gives rise to arrogance, contempt, and criticism toward other Great Bodhisattvas, he distances himself from supreme unsurpassed enlightenment.
Subhūti, that Great Bodhisattva, having departed from Prajñāpāramitā, lacking skillful means, having abandoned good spiritual friends, and constantly being influenced by evil friends, falls into the ranks of Śrāvakas or Pratyekabuddhas.
Subhūti, if that Great Bodhisattva, whether still in this very body, regains right mindfulness, sincerely repents, abandons his former arrogance, and constantly approaches, makes offerings to, respects, honors, and praises the best of good spiritual friends, then although he may wander through the paths of birth and death for a long period, later relying on profound Prajñāpāramitā and gradually cultivating it, he will also attain supreme unsurpassed enlightenment.
Subhūti, if that Great Bodhisattva, even while still in this very body, does not regain right mindfulness, does not know repentance, does not abandon arrogance, and does not wish to approach, respect, make offerings to, honor, and praise the best of good spiritual friends, then he will certainly wander in the paths of birth and death for a very long time. Later, although he diligently cultivates wholesome actions, he will still fall into the ranks of Śrāvakas or Pratyekabuddhas.
Subhūti, it is like a Bhikṣu seeking the fruit of a Śrāvaka who, if he commits one of the four grave offenses, is no longer a Śramaṇa and no longer a son of the Śākya clan; in this present life, he certainly cannot attain the fruits of Stream-entry, Once-returning, or Non-returning.
Subhūti, the Bodhisattva who falsely clings to empty names is the same. Merely hearing a demon speak of the false name of becoming a Buddha, he immediately gives rise to arrogance, contempt, and criticism toward other assemblies of Great Bodhisattvas. Know that this offense surpasses the offense of that Bhikṣu who committed one of the four grave offenses by countless times.
Subhūti, if one compares the four grave offenses committed by that Bhikṣu, the offense of this Bodhisattva is even greater than the five heinous acts by countless times. Why is this so?
Subhūti, because that Great Bodhisattva has in truth not accomplished superior merits, yet merely hearing an evil demon speak of the name of Buddhahood, he becomes arrogant and looks down upon other Bodhisattvas. Therefore, this offense surpasses even the five heinous acts.
Therefore, Subhūti, if a Great Bodhisattva wishes to attain supreme unsurpassed enlightenment, he must clearly recognize that such words concerning false names are an extremely subtle work of demons.
Furthermore, Subhūti, there are Great Bodhisattvas who dwell in seclusion in mountains, forests, wildernesses, and remote marshlands, sitting alone in stillness and cultivating the practice of solitude. At that time, an evil demon comes to that place, respectfully praises the merits of the practice of solitude, and says: “Excellent, Great One! You are able to cultivate such a practice of solitude. This practice of solitude is praised by all Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones. Śakra, lord of gods, and the heavenly beings all protect, make offerings to, and honor you. Therefore, Great One, you should always remain here and should not go elsewhere.”
Subhūti, I do not praise Great Bodhisattvas who dwell in quiet places, wildernesses, forests, and mountains, who sit in stillness contemplating and cultivate the practice of solitude.
At that time, Subhūti addressed the Buddha:
“World-Honored One, if the Buddha does not praise those who dwell in secluded places, wildernesses, forests, and mountains, who abandon beds and seats, remain quietly seated, and contemplate the merits of the practice of seclusion, then what other practices of seclusion should the Great Bodhisattvas cultivate? I ask You, please teach the supreme practice of seclusion for the Great Bodhisattvas.”
The Buddha said:
“Subhūti, whether the Great Bodhisattvas dwell in pure places such as forests, remote marshes, and wildernesses, or in crowded and noisy places such as cities, villages, towns, and capitals, they should only distance themselves from evil karma and afflictions. They must also distance themselves from thoughts directed toward the Śrāvakas and Pratyekabuddhas, and diligently cultivate Prajñāpāramitā and other supreme merits. This is called the true practice of seclusion of a Bodhisattva.
Subhūti, this practice of seclusion is praised by all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones. This practice of seclusion is revealed and accepted by all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones.
Subhūti, the Great Bodhisattvas should constantly learn and cultivate this practice of seclusion. Whether by day or by night, they should rightly reflect, diligently cultivate, and practice this method of seclusion. This is called the practice of seclusion of a Bodhisattva.
Subhūti, this practice of seclusion is not mixed with thoughts concerning Śrāvakas and Pratyekabuddhas, is not mixed with all afflictions and evil karma, is free from noisy and complicated matters, and is completely pure. In the present, it enables Bodhisattvas to swiftly attain the highest unsurpassed Enlightenment, bringing benefit and happiness to sentient beings, and continuing without interruption throughout the future.
Subhūti, the places of quiet dwelling praised by Māra—the forests, mountains, remote marshes, wildernesses, abandoning beds and seats, sitting alone in stillness—are not the supreme practice of seclusion of a Bodhisattva. Why?
Subhūti, because such practices still possess the nature of noise and mixture. That is, such practices are still mixed with evil karma and afflictions, or mixed with thoughts concerning Śrāvakas and Pratyekabuddhas. Regarding profound Prajñāpāramitā, they do not constantly believe in it, receive it, diligently study it, and are unable to perfect the wisdom of omniscience.
Subhūti, there are Great Bodhisattvas who diligently cultivate the practice of seclusion praised by Māra, and then give rise to impure pride, looking down upon and criticizing other assemblies of Great Bodhisattvas. There are assemblies of Great Bodhisattvas who, although dwelling in cities, villages, and towns, possess pure minds, are not mixed with any evil karma or afflictions, are not mixed with thoughts concerning Śrāvakas and Pratyekabuddhas, and diligently cultivate the practices of Giving, Pure Discipline, Patience, Diligence, Meditative Absorption, and Prajñāpāramitā.
They diligently abide in the emptiness of the internal, the emptiness of the external, the emptiness of both the internal and external, the emptiness of emptiness, the great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the ultimate, the emptiness without boundaries, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of what cannot be grasped, the emptiness of non-existence, the emptiness of self-nature, and the emptiness of the self-nature of emptiness.
They diligently abide in such realities as Thusness, the Dharma Realm, Dharma-nature, the nature of non-delusion, the nature of non-transformation, the nature of equality, the nature free from arising, the state of concentration, the state of abiding, ultimate reality, the realm of space, and the inconceivable realm; they diligently abide in the noble truths of suffering, origin, cessation, and path; they diligently cultivate the four foundations of mindfulness, the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path.
They cultivate and perfect worldly merits such as the four meditations, the four immeasurables, the four formless absorptions, and the five superknowledges; they diligently cultivate the liberations of emptiness, signlessness, and wishlessness; they diligently cultivate the five kinds of eyes and the six miraculous abilities; they diligently cultivate dhāraṇī methods and samādhi methods; they diligently cultivate the ten powers of the Buddha, the four fearlessnesses, the four kinds of unobstructed understanding, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of the Buddha.
They diligently cultivate the quality of never forgetting and the nature of constant equanimity; they diligently cultivate the wisdom of omniscience, the wisdom of the paths, and the wisdom of all aspects; they adorn and purify Buddha-fields and bring about the complete accomplishment of sentient beings. Although dwelling in noisy places, their minds remain still, and they constantly diligently cultivate the supreme practice of seclusion.
Yet toward such truly pure assemblies of Great Bodhisattvas, they give rise to pride, slander, and contempt.
Subhūti, such a Great Bodhisattva has distanced himself from Prajñāpāramitā due to lacking skillful means. Therefore, even if he dwells in a vast wilderness extending for hundreds of yojanas, where there are absolutely no fierce animals, snakes, poisonous creatures, or thieves, but only spirits, ghosts, rākṣasas, and others coming and going or lingering there, and even if he remains in such a secluded place for one year, ten years, one hundred years, one thousand years, hundreds of thousands of years, millions of years, hundreds of millions of years, thousands of millions of years, hundreds of thousands of millions of years, or beyond these numbers, cultivating the practice of seclusion, he still does not understand the true practice of seclusion of the Great Bodhisattvas.
That true practice is that Great Bodhisattvas, although dwelling in noisy places, keep their minds still, distance themselves from all afflictions and evil karma, turn toward unsurpassed Enlightenment, and distance themselves from thoughts concerning Śrāvakas and Pratyekabuddhas.
Such a Great Bodhisattva, although dwelling in the wilderness for a long time, is still mixed with thoughts concerning Śrāvakas and Pratyekabuddhas, is attached to the teachings of the fruits of Śrāvakas and Pratyekabuddhas, relies upon those teachings to practice seclusion, and develops deep attachment toward this practice.
Subhūti, although such a Bodhisattva practices this kind of seclusion, it does not accord with the minds of the Tathāgatas.
Subhūti, the true practice of seclusion of the Great Bodhisattvas that I praise is something that such a Bodhisattva has completely failed to accomplish. Regarding the true and supreme practice of seclusion, he does not even see a similar aspect of it. Why? Because he does not give rise to delight in such a true practice of seclusion; he only practices the empty seclusion of the Śrāvakas and Pratyekabuddhas.
Subhūti, when such a Great Bodhisattva practices a seclusion that is not true or supreme, Māra will come to that empty place, rejoice, and praise him, saying: ‘Excellent! Excellent! You are able to practice the true practice of seclusion. This practice of seclusion is praised by all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones. You should diligently cultivate this practice, and you will quickly attain unsurpassed Enlightenment.’
Subhūti, such a Great Bodhisattva becomes attached to the practice of seclusion of the Śrāvakas and Pratyekabuddhas, considering it supreme, and looks down upon and criticizes those abiding in the Bodhisattva Vehicle—even though their bodies dwell in noisy places, their minds remain still—as well as Bhikṣus whose wholesome qualities have been accomplished and whose practice is in harmony, claiming that they are unable to cultivate the practice of seclusion because their bodies are in noisy places and their minds are not still.
Subhūti, such a Great Bodhisattva despises and criticizes those Great Bodhisattvas abiding in the true practice of seclusion praised by the Tathāgatas, saying they dwell in noisy places with unsettled minds and cannot practice true seclusion. Yet toward those Great Bodhisattvas abiding in genuinely mixed and noisy practices, which the Tathāgatas never praise, he instead respects and praises them, saying that they are free from noise and mixture, that their minds are still, and that they are capable of correctly practicing true seclusion.
Subhūti, such a Great Bodhisattva does not approach, respect, or make offerings to those who are like great teachers and should be approached, respected, and honored. Instead, he gives rise to contempt toward them. But toward those like evil companions, whom one should avoid and not serve, he does not avoid them and instead respects and makes offerings to them as though serving a great teacher.
Subhūti, such a Great Bodhisattva has distanced himself from Prajñāpāramitā because he lacks skillful means, and therefore falsely gives rise to attachment. Why? Because he thinks: ‘My practice is the true practice of seclusion, therefore non-human beings praise and protect me. Those who dwell in cities, whose bodies and minds are disturbed—who would protect, respect, or praise them?’
Subhūti, because of this cause and condition, such a Great Bodhisattva’s mind becomes filled with arrogance, pride, contempt, and criticism toward other assemblies of Great Bodhisattvas, and afflictions and evil karma increase day and night.
Subhūti, you should know that such a Great Bodhisattva among Bodhisattvas is like a caṇḍāla who defiles the assembly of Great Bodhisattvas. Although he appears to have the form of a Great Bodhisattva, he is actually an evil thief among gods and humans, a deceiver who deludes gods, humans, asuras, and others. Although his body wears the Dharma robes of a śramaṇa, his mind constantly harbors the intention of stealing.
Those who aspire to the Bodhisattva Vehicle should not approach, respect, make offerings to, honor, or praise such an evil person. Why?”
Thiện Hiện, you should know that such a person’s mind is filled with excessive arrogance; outwardly he appears like a Bodhisattva, but inwardly he is filled entirely with afflictions. Therefore, Thiện Hiện, if one is a true Great Bodhisattva, one does not abandon the wisdom of omniscience, nor abandon the unsurpassed enlightenment. With body and mind, one seeks to realize the wisdom of omniscience and seeks to realize the unsurpassed enlightenment. For the benefit and happiness of all sentient beings, one should not associate with, honor, make offerings to, respect, or praise such evil and unwholesome persons.
Thiện Hiện, Great Bodhisattvas should always diligently cultivate their own practices, become weary of and distance themselves from the paths of birth and death, and not be attached to the three realms. Toward those evil thieves and outcasts, they should constantly arouse thoughts of Loving-kindness, Compassion, Joy, and Equanimity, and should think: “I should not give rise to the faults that such an evil person has given rise to.” If, when mindfulness is lost, one temporarily gives rise to such thoughts like that person, one should immediately recognize it and quickly eliminate them.
Thiện Hiện, Great Bodhisattvas who wish to attain unsurpassed enlightenment should clearly understand such demonic activities, diligently cultivate with vigor, and abandon and eradicate them, just as they abandon and eradicate the faults that such a Bodhisattva has generated.
Furthermore, Thiện Hiện, if a Great Bodhisattva wishes for the attainment of unsurpassed enlightenment to increase and grow, he should always draw near to, respectfully make offerings to, honor, and praise the best virtuous spiritual friends.
At that time, Venerable Thiện Hiện addressed the Buddha:
“World-Honored One, who are called the best virtuous spiritual friends of Great Bodhisattvas?”
The Buddha said:
“Thiện Hiện, all Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones are the best virtuous spiritual friends of Great Bodhisattvas; all Great Bodhisattvas are also the best virtuous spiritual friends of Great Bodhisattvas. Disciples of the Voice-Hearer vehicle and other virtuous people who are able, for the assemblies of Great Bodhisattvas, to expound, reveal, distinguish, and clarify the teachings corresponding to Giving, Pure Discipline, Patience, Diligence, Meditative Concentration, and Prajñāpāramitā, enabling them to easily understand, should also be known as the best virtuous spiritual friends of Great Bodhisattvas.
Thiện Hiện, you should know that the Perfection of Giving is the best virtuous spiritual friend of Great Bodhisattvas; the Perfection of Pure Discipline, Patience, Diligence, Meditative Concentration, and Prajñāpāramitā are also the best virtuous spiritual friends of Great Bodhisattvas.
Thiện Hiện, you should know that the four Foundations of Mindfulness are the best virtuous spiritual friends of Great Bodhisattvas; the four Right Efforts, four Bases of Supernatural Power, five Faculties, five Powers, seven Factors of Enlightenment, and eightfold Noble Path are also the best virtuous spiritual friends of Great Bodhisattvas.
Thiện Hiện, you should know that the four Meditative Absorptions are the best virtuous spiritual friends of Great Bodhisattvas; the four Immeasurables and four Formless Concentrations are also the best virtuous spiritual friends of Great Bodhisattvas.
Thiện Hiện, you should know that the eight Liberations are the best virtuous spiritual friends of Great Bodhisattvas; the eight Stages of Mastery, nine Sequential Concentrations, and ten All-Encompassing Bases are also the best virtuous spiritual friends of Great Bodhisattvas.
Thiện Hiện, you should know that the liberation-door of Emptiness is the best virtuous spiritual friend of Great Bodhisattvas; the liberation-doors of Signlessness and Wishlessness are also the best virtuous spiritual friends of Great Bodhisattvas.
Thiện Hiện, you should know that the First Joyful Stage is the best virtuous spiritual friend of Great Bodhisattvas; the Stage Free from Defilement, the Radiant Stage, the Stage of Blazing Wisdom, the Stage Difficult to Conquer, the Stage Manifesting Before One, the Far-Reaching Stage, the Unmoving Stage, the Stage of Excellent Wisdom, and the Dharma Cloud Stage are also the best virtuous spiritual friends of Great Bodhisattvas.
Thiện Hiện, you should know that the five kinds of eyes are the best virtuous spiritual friends of Great Bodhisattvas; the six supernatural powers are also the best virtuous spiritual friends of Great Bodhisattvas.
Thiện Hiện, you should know that the samādhi teachings are the best virtuous spiritual friends of Great Bodhisattvas; the dhāraṇī teachings are also the best virtuous spiritual friends of Great Bodhisattvas.
Thiện Hiện, you should know that the ten powers of the Buddha are the best virtuous spiritual friends of Great Bodhisattvas; the four fearlessnesses, four unobstructed knowledges, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unique qualities of a Buddha are also the best virtuous spiritual friends of Great Bodhisattvas.
Thiện Hiện, you should know that the quality of never forgetting is the best virtuous spiritual friend of Great Bodhisattvas; the constant nature of equanimity is also the best virtuous spiritual friend of Great Bodhisattvas.
Thiện Hiện, you should know that the complete and permanent severance of all habitual tendencies of afflictions is the best virtuous spiritual friend of Great Bodhisattvas.
Thiện Hiện, you should know that the wisdom of all things is the best virtuous spiritual friend of Great Bodhisattvas; the wisdom of paths and the wisdom of all aspects are also the best virtuous spiritual friends of Great Bodhisattvas.
Thiện Hiện, you should know that all practices of Great Bodhisattvas are the best virtuous spiritual friends of Great Bodhisattvas; the unsurpassed enlightenment of all Buddhas is also the best virtuous spiritual friend of Great Bodhisattvas.
Thiện Hiện, you should know that the Noble Truth of Suffering is the best virtuous spiritual friend of Great Bodhisattvas; the Noble Truths of Origin, Cessation, and Path are also the best virtuous spiritual friends of Great Bodhisattvas.
Thiện Hiện, you should know that the dependent origination nature of all phenomena is the best virtuous spiritual friend of Great Bodhisattvas; the factors of dependent origination are also the best virtuous spiritual friends of Great Bodhisattvas.
Thiện Hiện, you should know that internal emptiness is the best virtuous spiritual friend of Great Bodhisattvas; external emptiness, emptiness of both inner and outer, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, ultimate emptiness, emptiness without boundaries, emptiness of dispersion, emptiness of non-change, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness in all phenomena, emptiness that cannot be grasped, emptiness of no nature, emptiness of self-nature, and emptiness of the self-nature of emptiness are also the best virtuous spiritual friends of Great Bodhisattvas.
Thiện Hiện, you should know that suchness is the best virtuous spiritual friend of Great Bodhisattvas; the Dharma realm, Dharma nature, nature of non-deception, nature of non-change, nature of equality, nature free from arising, fixed nature of phenomena, abiding nature of phenomena, ultimate reality, realm of space, and inconceivable realm are also the best virtuous spiritual friends of Great Bodhisattvas.
Thiện Hiện, you should know that the Perfection of Giving, for the assemblies of Great Bodhisattvas, is a teacher, a guide, a light, a torch, a lamp of illumination, understanding, knowledge, wisdom, insight, rescue, assistance, a door, a house, a harbor, a shore, a return, an arrival, a father, and a mother; the Perfections of Pure Discipline, Patience, Diligence, Meditative Concentration, and Prajñāpāramitā are likewise, for the assemblies of Great Bodhisattvas, teachers, guides, lights, torches, lamps of illumination, understanding, knowledge, wisdom, insight, rescue, assistance, doors, houses, harbors, shores, returns, arrivals, fathers, and mothers.
Thiện Hiện, you should know that the four Foundations of Mindfulness, for the assemblies of Great Bodhisattvas, are teachers, guides, lights, torches, lamps of illumination, understanding, knowledge, wisdom, insight, rescue, assistance, doors, houses, harbors, shores, returns, arrivals, fathers, and mothers; the four Right Efforts, four Bases of Supernatural Power, five Faculties, five Powers, seven Factors of Enlightenment, and eightfold Noble Path are likewise teachers, guides, lights, torches, lamps of illumination, understanding, knowledge, wisdom, insight, rescue, assistance, doors, houses, harbors, shores, returns, arrivals, fathers, and mothers.
Thiện Hiện, you should know that the four Meditative Absorptions, for the assemblies of Great Bodhisattvas, are teachers, guides, lights, torches, lamps of illumination, understanding, knowledge, wisdom, insight, rescue, assistance, doors, houses, harbors, shores, returns, arrivals, fathers, and mothers; the four Immeasurables and four Formless Concentrations are likewise teachers, guides, lights, torches, lamps of illumination, understanding, knowledge, wisdom, insight, rescue, assistance, doors, houses, harbors, shores, returns, arrivals, fathers, and mothers.
Thiện Hiện, you should know that the eight Liberations, for the assemblies of Great Bodhisattvas, are teachers, guides, lights, torches, lamps of illumination, understanding, knowledge, wisdom, insight, rescue, assistance, doors, houses, harbors, shores, returns, arrivals, fathers, and mothers; the eight Stages of Mastery, nine Sequential Concentrations, and ten All-Encompassing Bases are likewise teachers, guides, lights, torches, lamps of illumination, understanding, knowledge, wisdom, insight, rescue, assistance, doors, houses, harbors, shores, returns, arrivals, fathers, and mothers.
Thiện Hiện, you should know that the liberation-door of Emptiness, for the assemblies of Great Bodhisattvas, is a teacher, a guide, a light, a torch, a lamp of illumination, understanding, knowledge, wisdom, insight, rescue, assistance, a door, a house, a harbor, a shore, a return, an arrival, a father, and a mother; the liberation-doors of Signlessness and Wishlessness are likewise teachers, guides, lights, torches, lamps of illumination, understanding, knowledge, wisdom, insight, rescue, assistance, doors, houses, harbors, shores, returns, arrivals, fathers, and mothers.
Thiện Hiện, you should know that the First Joyful Stage, for the assemblies of Great Bodhisattvas, is a teacher, a guide, a light, a torch, a lamp of illumination, understanding, knowledge, wisdom, insight, rescue, assistance, a door, a house, a harbor, a shore, a return, an arrival, a father, and a mother; the Stage Free from Defilement, Radiant Stage, Stage of Blazing Wisdom, Stage Difficult to Conquer, Stage Manifesting Before One, Far-Reaching Stage, Unmoving Stage, Excellent Wisdom Stage, and Dharma Cloud Stage are likewise teachers, guides, lights, torches, lamps of illumination, understanding, knowledge, wisdom, insight, rescue, assistance, doors, houses, harbors, shores, returns, arrivals, fathers, and mothers.
Thiện Hiện, you should know that the five kinds of eyes, for the assemblies of Great Bodhisattvas, are teachers, guides, lights, torches, lamps of illumination, understanding, knowledge, wisdom, insight, rescue, assistance, doors, houses, harbors, shores, returns, arrivals, fathers, and mothers; the six supernatural powers are likewise teachers, guides, lights, torches, lamps of illumination, understanding, knowledge, wisdom, insight, rescue, assistance, doors, houses, harbors, shores, returns, arrivals, fathers, and mothers.
Thiện Hiện, you should know that the samādhi teachings, for the assemblies of Great Bodhisattvas, are teachers, guides, lights, torches, lamps of illumination, understanding, knowledge, wisdom, insight, rescue, assistance, doors, houses, harbors, shores, returns, arrivals, fathers, and mothers; the dhāraṇī teachings are likewise teachers, guides, lights, torches, lamps of illumination, understanding, knowledge, wisdom, insight, rescue, assistance, doors, houses, harbors, shores, returns, arrivals, fathers, and mothers.
Thiện Hiện, you should know that the ten powers of the Buddha, for the assemblies of Great Bodhisattvas, are teachers, guides, lights, torches, lamps of illumination, understanding, knowledge, wisdom, insight, rescue, assistance, doors, houses, harbors, shores, returns, arrivals, fathers, and mothers; the four fearlessnesses, four unobstructed knowledges, great Loving-kindness, great Compassion, great Joy, great Equanimity, and eighteen unique qualities of a Buddha are likewise teachers, guides, lights, torches, lamps of illumination, understanding, knowledge, wisdom, insight, rescue, assistance, doors, houses, harbors, shores, returns, arrivals, fathers, and mothers.
Thiện Hiện, you should know that the quality of never forgetting, for the assemblies of Great Bodhisattvas, is a teacher, a guide, a light, a torch, a lamp of illumination, understanding, knowledge, wisdom, insight, rescue, assistance, a door, a house, a harbor, a shore, a return, an arrival, a father, and a mother; the constant nature of equanimity is likewise a teacher, a guide, a light, a torch, a lamp of illumination, understanding, knowledge, wisdom, insight, rescue, assistance, a door, a house, a harbor, a shore, a return, an arrival, a father, and a mother.
Thiện Hiện, you should know that the permanent severance of all habitual tendencies of afflictions, for the assemblies of Great Bodhisattvas, is a teacher, a guide, a light, a torch, a lamp of illumination, understanding, knowledge, wisdom, insight, rescue, assistance, a door, a house, a harbor, a shore, a return, an arrival, a father, and a mother.
Thiện Hiện, you should know that the wisdom of all things, for the assemblies of Great Bodhisattvas, is a teacher, a guide, a light, a torch, a lamp of illumination, understanding, knowledge, wisdom, insight, rescue, assistance, a door, a house, a harbor, a shore, a return, an arrival, a father, and a mother; the wisdom of paths and wisdom of all aspects are likewise teachers, guides, lights, torches, lamps of illumination, understanding, knowledge, wisdom, insight, rescue, assistance, doors, houses, harbors, shores, returns, arrivals, fathers, and mothers.
Thiện Hiện, you should know that all practices of Great Bodhisattvas, for the assemblies of Great Bodhisattvas, are teachers, guides, lights, torches, lamps of illumination, understanding, knowledge, wisdom, insight, rescue, assistance, doors, houses, harbors, shores, returns, arrivals, fathers, and mothers; the unsurpassed enlightenment of all Buddhas is likewise a teacher, a guide, a light, a torch, a lamp of illumination, understanding, knowledge, wisdom, insight, rescue, assistance, a door, a house, a harbor, a shore, a return, an arrival, a father, and a mother.
Thiện Hiện, you should know that the Noble Truth of Suffering, for the assemblies of Great Bodhisattvas, is a teacher, a guide, a light, a torch, a lamp of illumination, understanding, knowledge, wisdom, insight, rescue, assistance, a door, a house, a harbor, a shore, a return, an arrival, a father, and a mother; the Noble Truths of Origin, Cessation, and Path are likewise teachers, guides, lights, torches, lamps of illumination, understanding, knowledge, wisdom, insight, rescue, assistance, doors, houses, harbors, shores, returns, arrivals, fathers, and mothers.
Thiện Hiện, you should know that the dependent origination nature of phenomena, for the assemblies of Great Bodhisattvas, is a teacher, a guide, a light, a torch, a lamp of illumination, understanding, knowledge, wisdom, insight, rescue, assistance, a door, a house, a harbor, a shore, a return, an arrival, a father, and a mother; the factors of dependent origination are likewise teachers, guides, lights, torches, lamps of illumination, understanding, knowledge, wisdom, insight, rescue, assistance, doors, houses, harbors, shores, returns, arrivals, fathers, and mothers.
Thiện Hiện, you should know that internal emptiness, for the assemblies of Great Bodhisattvas, is a teacher, a guide, a light, a torch, a lamp of illumination, understanding, knowledge, wisdom, insight, rescue, assistance, a door, a house, a harbor, a shore, a return, an arrival, a father, and a mother; external emptiness, emptiness of both inner and outer, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, ultimate emptiness, emptiness without boundaries, emptiness of dispersion, emptiness of non-change, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness in all phenomena, emptiness that cannot be grasped, emptiness of no nature, emptiness of self-nature, and emptiness of the self-nature of emptiness are likewise teachers, guides, lights, torches, lamps of illumination, understanding, knowledge, wisdom, insight, rescue, assistance, doors, houses, harbors, shores, returns, arrivals, fathers, and mothers.
Thiện Hiện, you should know that suchness, for the assemblies of Great Bodhisattvas, is a teacher, a guide, a light, a torch, a lamp of illumination, understanding, knowledge, wisdom, insight, rescue, assistance, a door, a house, a harbor, a shore, a return, an arrival, a father, and a mother; the Dharma realm, Dharma nature, nature of non-deception, nature of non-change, nature of equality, nature free from arising, fixed nature of phenomena, abiding nature of phenomena, ultimate reality, realm of space, and inconceivable realm are likewise teachers, guides, lights, torches, lamps of illumination, understanding, knowledge, wisdom, insight, rescue, assistance, doors, houses, harbors, shores, returns, arrivals, fathers, and mothers. Why?
Thiện Hiện, because all Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones of the past took the Perfection of Giving, extensively explained up to the inconceivable realm, as teacher, guide, light, torch, lamp of illumination, understanding, knowledge, wisdom, insight, rescue, assistance, help, door, house, harbor, shore, place of return, place of arrival, father, and mother. All Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones of the future will take the Perfection of Giving… extensively explained up to the inconceivable realm, as teacher, guide, light, torch, lamp of illumination, understanding, knowledge, wisdom, insight, rescue, assistance, help, door, house, harbor, shore, place of return, place of arrival, father, and mother. All Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones currently present in the infinite, countless, boundless worlds throughout the ten directions, maintaining and bringing peace and security to all sentient beings and revealing the wondrous Dharma, all take the Perfection of Giving… extensively explained up to the inconceivable realm, as teacher, guide, light, torch, lamp of illumination, understanding, knowledge, wisdom, insight, rescue, assistance, help, door, house, harbor, shore, place of return, place of arrival, father, and mother. Why?
Thiện Hiện, because all Buddhas of the past, future, and present are born from the Perfection of Giving… extensively explained up to the inconceivable realm. Therefore, Thiện Hiện, if a Great Bodhisattva earnestly cultivates in order to attain unsurpassed enlightenment, bring about the complete accomplishment of sentient beings, and adorn and purify Buddha lands, he should study the Perfection of Giving; he should study Pure Discipline, Patience, Diligence, Meditative Concentration, and Prajñāpāramitā; he should study the four Foundations of Mindfulness, four Right Efforts, four Bases of Supernatural Power, five Faculties, five Powers, seven Factors of Enlightenment, and eightfold Noble Path; he should study the four Meditative Absorptions, the four Immeasurables, and four Formless Concentrations; he should study the eight Liberations, eight Stages of Mastery, nine Sequential Concentrations, and ten All-Encompassing Bases; he should study the liberation-door of Emptiness, the liberation-doors of Signlessness and Wishlessness; he should study the First Joyful Stage, the Stage Free from Defilement, the Radiant Stage, the Stage of Blazing Wisdom, the Stage Difficult to Conquer, the Stage Manifesting Before One, the Far-Reaching Stage, the Unmoving Stage, the Excellent Wisdom Stage, and the Dharma Cloud Stage; he should study the five kinds of eyes and six supernatural powers; he should study the samādhi teachings and dhāraṇī teachings; he should study the ten powers of the Buddha, four fearlessnesses, four unobstructed knowledges, great Loving-kindness, great Compassion, great Joy, great Equanimity, and eighteen unique qualities of a Buddha; he should study the quality of never forgetting and the constant nature of equanimity; he should study the permanent severance of all habitual tendencies of afflictions; he should study the wisdom of all things, the wisdom of paths, and the wisdom of all aspects; he should study all practices of Great Bodhisattvas; he should study the unsurpassed enlightenment of all Buddhas; he should study the Noble Truth of Suffering, the Noble Truths of Origin, Cessation, and Path; he should study the dependent origination nature of phenomena and the factors of dependent origination; he should study internal emptiness, external emptiness, emptiness of both inner and outer, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, ultimate emptiness, emptiness without boundaries, emptiness of dispersion, emptiness of non-change, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness in all phenomena, emptiness that cannot be grasped, emptiness of no nature, emptiness of self-nature, and emptiness of the self-nature of emptiness; he should study suchness, the Dharma realm, Dharma nature, nature of non-deception, nature of non-change, nature of equality, nature free from arising, fixed nature of phenomena, abiding nature of phenomena, ultimate reality, realm of space, and inconceivable realm.
Thiện Hiện, that Great Bodhisattva has studied the Perfection of Giving up to the inconceivable realm. Furthermore, he should use the four means of gathering to guide and transform sentient beings. What are the four means of gathering? First is giving, second is loving speech, third is beneficial action, and fourth is cooperation.
Thiện Hiện, I contemplate this meaning and therefore explain that the Perfection of Giving, Pure Discipline, Patience, Diligence, Meditative Concentration, Prajñāpāramitā… extensively explained up to the inconceivable realm, for the assemblies of Great Bodhisattvas, are teachers, guides, lights, torches, lamps of illumination, understanding, knowledge, wisdom, insight, rescue, assistance, doors, houses, harbors, shores, returns, arrivals, fathers, and mothers. Therefore, Thiện Hiện, Great Bodhisattvas who wish to practice conduct independent of the instruction of others, wish to abide in the Dharma without relying on the instruction of others, wish to eliminate the doubts of all sentient beings, wish to fulfill the aspirations of all sentient beings, wish to adorn and purify Buddha lands, and wish to bring about the complete accomplishment of sentient beings should study Prajñāpāramitā. Why? Thiện Hiện, because within this profound Prajñāpāramitā scripture, all Dharma characteristics that assemblies of Great Bodhisattvas should cultivate and study have been extensively explained. All assemblies of Great Bodhisattvas should diligently study these teachings.
At that time, Venerable Thiện Hiện addressed the Buddha:
“World-Honored One, what characteristics does Prajñāpāramitā possess by which the assemblies of Great Bodhisattvas are encouraged to diligently study it?”
The Buddha said:
“Thiện Hiện, Prajñāpāramitā takes space as its characteristic; Prajñāpāramitā takes non-attachment as its characteristic; Prajñāpāramitā takes signlessness as its characteristic. Why? Thiện Hiện, because within the characteristics of this profound Prajñāpāramitā, the characteristics of all phenomena cannot be grasped, because they are without possession.
Venerable Thiện Hiện addressed the Buddha:
“World-Honored One, is there any cause or condition by which the wondrous characteristic of Prajñāpāramitā can be explained? Do phenomena also have such characteristics?”
The Buddha said:
“Thiện Hiện, it is so, it is so, exactly as you have said! There is a cause or condition by which the wondrous characteristic of Prajñāpāramitā can be explained, and phenomena also have such wondrous characteristics. Why? Thiện Hiện, because Prajñāpāramitā takes emptiness as its characteristic; phenomena also take emptiness as their characteristic. Prajñāpāramitā takes the nature of being far removed as its characteristic; phenomena also take the nature of being far removed as their characteristic.
Thiện Hiện, for this reason, one can say: profound Prajñāpāramitā has wondrous characteristics, and phenomena also have such wondrous characteristics. Because all phenomena, by their own nature, are empty and separate from all characteristics.
Venerable Thiện Hiện again addressed the Buddha:
“World-Honored One, if all phenomena by their own nature are empty and separate from characteristics, then all phenomena are the emptiness of all phenomena, and are also all phenomena, separated from all phenomena. Then how can sentient beings manifest what is defiled and what is purified?
World-Honored One, it is not that the nature of phenomena, being empty, possesses defilement and purity; nor is it that the nature of being far removed possesses defilement and purity.
World-Honored One, it is not that the nature of phenomena, being empty, has the ability to attain unsurpassed enlightenment; nor is it that the nature of being far removed has the ability to attain unsurpassed enlightenment.
World-Honored One, within emptiness there is no phenomenon that can be attained; nor within being far removed is there any phenomenon that can be attained.
World-Honored One, it is not that within the nature of emptiness there is a Great Bodhisattva who attains unsurpassed enlightenment; nor is it that within being far removed there is a Great Bodhisattva who attains unsurpassed enlightenment.
World-Honored One, how can you enable me to understand the profound meaning taught by the Buddha?”
At that time, the Buddha said to Venerable Thiện Hiện:
“Thiện Hiện, what do you think? Over an infinite period of time, do sentient beings have thoughts of self and what belongs to self, and cling to self and what belongs to self?”
Thiện Hiện replied:
“World-Honored One, indeed so! Well-Gone One, indeed so! Sentient beings throughout infinite periods of time have thoughts of self and what belongs to self, and cling to self and what belongs to self.”
The Buddha said:
“Thiện Hiện, what do you think? Is it not because sentient beings cling to self and what belongs to self that they wander in the paths of birth and death?”
Thiện Hiện replied:
“World-Honored One, indeed so! Well-Gone One, indeed so! Sentient beings, because of clinging to self and what belongs to self, wander in the paths of birth and death.”
The Buddha said:
“Thiện Hiện, sentient beings wandering in the paths of birth and death in this way do so because of defilement. Therefore, you should know with certainty that defilement exists.
Thiện Hiện, if sentient beings did not have thoughts clinging to self and what belongs to self, there would be no defilement. If there were no defilement, there would be no wandering in the paths of birth and death. Since wandering in the paths of birth and death exists, therefore one should know that there is the Dharma of defilement; since there is defilement, there is also purity. Therefore, Thiện Hiện, you should know that although sentient beings are empty by their own nature and separated from all characteristics, defilement and purity nevertheless exist.”