THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 341
Chapter 55: LEARNING THE SKILLFUL MEANS (5)
The Buddha said:
O Subhūti, as you have asked, if a Great Bodhisattva learns for the sake of the exhaustion of the Tathāgata, is he learning the wisdom of All-knowledge? If a Great Bodhisattva learns for the sake of the abandonment of the Tathāgata, is he learning the wisdom of All-knowledge? If a Great Bodhisattva learns for the sake of the cessation of the Tathāgata, is he learning the wisdom of All-knowledge? If a Great Bodhisattva learns for the sake of the non-arising of the Tathāgata, is he learning the wisdom of All-knowledge? If a Great Bodhisattva learns for the sake of the non-ceasing of the Tathāgata, is he learning the wisdom of All-knowledge? If a Great Bodhisattva learns for the sake of the original peaceful quiescence of the Tathāgata, is he learning the wisdom of All-knowledge? If a Great Bodhisattva learns for the sake of the intrinsic nature of Nirvāṇa of the Tathāgata, is he learning the wisdom of All-knowledge? O Subhūti, what do you think? Does the suchness of the Tathāgata have exhaustion, cessation, or severance?
Subhūti replied:
No, World-Honored One! No, Sugata!
The Buddha said:
O Subhūti, if a Great Bodhisattva learns in such a way regarding suchness, he is learning the wisdom of All-knowledge. O Subhūti, you should know that suchness is not exhausted, not ceased, not severed, and cannot be realized as an object of attainment. If a Great Bodhisattva learns in such a way regarding suchness, he is learning the wisdom of All-knowledge.
Furthermore, Subhūti, if a Great Bodhisattva, while learning in such a way, learns the perfection of giving, learns pure discipline, patience, vigor, meditative concentration, and the perfection of wisdom; if a Great Bodhisattva learns giving, pure discipline, patience, vigor, meditative concentration, and the perfection of wisdom, he is learning the wisdom of All-knowledge.
Furthermore, Subhūti, if a Great Bodhisattva, while learning in such a way, learns emptiness of the internal, emptiness of the external, emptiness of both internal and external, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundaries, emptiness of dispersion, emptiness of non-change, emptiness of original nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of that which cannot be grasped, emptiness of non-existence, emptiness of self-nature, emptiness of the self-nature of non-existence. If a Great Bodhisattva learns the emptiness of the internal, the emptiness of the external, and so forth up to the emptiness of the self-nature of non-existence, he is learning the wisdom of All-knowledge.
Furthermore, Subhūti, if a Great Bodhisattva, while learning in such a way, learns suchness, learns the Dharma realm, the nature of Dharma, the nature of non-deception, the nature of non-change, the nature of equality, the nature free from arising, the fixed nature of Dharma, the abiding nature of Dharma, ultimate reality, the realm of space, and the inconceivable realm; if a Great Bodhisattva learns suchness, the Dharma realm, and so forth up to the inconceivable realm, he is learning the wisdom of All-knowledge.
Furthermore, Subhūti, if a Great Bodhisattva, while learning in such a way, learns the Noble Truth of suffering, learns the Noble Truth of origination, cessation, and the path; if a Great Bodhisattva learns the Noble Truth of suffering, the Noble Truth of origination, cessation, and the path, he is learning the wisdom of All-knowledge.
Furthermore, Subhūti, if a Great Bodhisattva, while learning in such a way, learns the four meditative absorptions, learns the four immeasurables, and the four formless attainments; if a Great Bodhisattva learns the four meditative absorptions, the four immeasurables, and the four formless attainments, he is learning the wisdom of All-knowledge.
Furthermore, Subhūti, if a Great Bodhisattva, while learning in such a way, learns the eight liberations, learns the eight bases of mastery, the nine successive concentrations, and the ten total spheres; if a Great Bodhisattva learns the eight liberations, the eight bases of mastery, the nine successive concentrations, and the ten total spheres, he is learning the wisdom of All-knowledge.
Furthermore, Subhūti, if a Great Bodhisattva, while learning in such a way, learns the four foundations of mindfulness, learns 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; if a Great Bodhisattva learns the four foundations of mindfulness, the four right efforts, and so forth up to the eightfold noble path, he is learning the wisdom of All-knowledge.
Furthermore, Subhūti, if a Great Bodhisattva, while learning in such a way, learns the liberation-door of emptiness, learns the liberation-door of signlessness and wishlessness; if a Great Bodhisattva learns the liberation-door of emptiness, the liberation-door of signlessness, and wishlessness, he is learning the wisdom of All-knowledge.
Furthermore, Subhūti, if a Great Bodhisattva, while learning in such a way, learns the stage of Extreme Joy, learns the stage of Freedom from Defilement, the stage of Radiance, the stage of Blazing Wisdom, the stage of Difficult to Conquer, the stage of Manifestation, the stage of Far-Going, the stage of Immovability, the stage of Excellent Wisdom, and the stage of Dharma Cloud; if a Great Bodhisattva learns the stage of Extreme Joy, the stage of Freedom from Defilement, and so forth up to the stage of Dharma Cloud, he is learning the wisdom of All-knowledge.
Furthermore, Subhūti, if a Great Bodhisattva, while learning in such a way, learns the five kinds of eyes, learns the six supernormal powers; if a Great Bodhisattva learns the five kinds of eyes and the six supernormal powers, he is learning the wisdom of All-knowledge.
Furthermore, Subhūti, if a Great Bodhisattva, while learning in such a way, learns the ten powers of a Buddha, learns the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unshared Buddha qualities; if a Great Bodhisattva learns the ten powers of a Buddha, the four fearlessnesses, and so forth up to the eighteen unshared Buddha qualities, he is learning the wisdom of All-knowledge.
Furthermore, Subhūti, if a Great Bodhisattva, while learning in such a way, learns the Dharma of non-forgetfulness, learns the nature of always maintaining equanimity; if a Great Bodhisattva learns the Dharma of non-forgetfulness and the nature of always maintaining equanimity, he is learning the wisdom of All-knowledge.
Furthermore, Subhūti, if a Great Bodhisattva, while learning in such a way, learns the wisdom of all aspects, learns the wisdom of the path aspects and the wisdom of all characteristics; if a Great Bodhisattva learns the wisdom of all, the wisdom of the path aspects, and the wisdom of all characteristics, he is learning the wisdom of All-knowledge.
Furthermore, Subhūti, if a Great Bodhisattva, while learning in such a way, learns all dhāraṇī teachings, learns all samādhi teachings; if a Great Bodhisattva learns all dhāraṇī teachings and all samādhi teachings, he is learning the wisdom of All-knowledge.
Furthermore, Subhūti, if a Great Bodhisattva, while learning in such a way, learns all practices of Great Bodhisattvas; if a Great Bodhisattva learns all practices of Great Bodhisattvas, he is learning the wisdom of All-knowledge.
Furthermore, Subhūti, if a Great Bodhisattva, while learning in such a way, learns the unsurpassed perfect enlightenment of all Buddhas; if a Great Bodhisattva learns the unsurpassed perfect enlightenment of all Buddhas, he is learning the wisdom of All-knowledge.
Furthermore, Subhūti, if a Great Bodhisattva, while learning in such a way, reaches the ultimate perfection of all learning. If a Great Bodhisattva learns in such a way, then all Māras and non-Buddhist paths cannot destroy him. If a Great Bodhisattva learns in such a way, then he quickly reaches the irreversible stage of a Bodhisattva. If a Great Bodhisattva learns in such a way, then he personally practices what should be practiced in the ancestral source of all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones. If a Great Bodhisattva learns in such a way, then regarding the Dharma that protects him, he is not turned by inverted views. If a Great Bodhisattva learns in such a way, then he is capable of practicing suitable Dharma in order to leave behind all paths of darkness. If a Great Bodhisattva learns in such a way, then he learns the Dharma for adorning and purifying his own Buddha-field. If a Great Bodhisattva learns in such a way, then he learns the Dharma that brings complete accomplishment to sentient beings. If a Great Bodhisattva learns in such a way, then he is truly capable of adorning and purifying the Buddha-field. If a Great Bodhisattva learns in such a way, then he is truly capable of bringing complete accomplishment to sentient beings. If a Great Bodhisattva learns in such a way, then he is capable of generating great loving-kindness and great compassion, cherishing all. If a Great Bodhisattva learns in such a way, then he learns the twelve wondrous aspects of the three turnings of the Dharma wheel. If a Great Bodhisattva learns in such a way, then he learns the liberation of all sentient beings, leading them into the realm of absolute Nirvāṇa. If a Great Bodhisattva learns in such a way, then he learns the profound practice that does not allow the Buddha lineage to be cut off. If a Great Bodhisattva learns in such a way, then he learns to follow the Buddhas in opening the gate of immortality for sentient beings. If a Great Bodhisattva learns in such a way, then he learns to establish immeasurable, countless, boundless sentient beings in the teachings of the three vehicles. If a Great Bodhisattva learns in such a way, then he learns to manifest the true, unconditioned, ultimately peaceful and extinct realm of all sentient beings; this is the most correct learning of the wisdom of All-knowledge. Such learning cannot be practiced by sentient beings of inferior faculties. If a Great Bodhisattva learns in such a way, then he is truly capable of rescuing all sentient beings from the paths of birth, old age, sickness, and death; therefore, he should diligently cultivate what ought to be cultivated.
Furthermore, Subhūti, if a Great Bodhisattva learns in such a way, he will certainly never again fall into the three evil destinies: the hell realm, the animal realm, and the realm of hungry ghosts. If a Great Bodhisattva learns in such a way, he will certainly never be born among inferior beings in remote lands with wrong views. If a Great Bodhisattva learns in such a way, he will certainly never be born into lowly families, into families engaged in carrying corpses, or into impoverished and base families lacking knowledge of proper conduct. If a Great Bodhisattva learns in such a way, he will never again take on a body with defects such as being deaf, blind, mute, lame, having incomplete faculties or limbs, being hunched-backed, insane, or afflicted with various other severe illnesses and malignant sores. If a Great Bodhisattva learns in such a way, in every lifetime he will always have a complete and numerous retinue, a beautiful appearance, dignified speech, and be respected and loved by all. If a Great Bodhisattva learns in such a way, in every lifetime he will be born in places free from killing living beings, free from taking what is not given, free from sexual misconduct and improper conduct, free from false speech, harsh speech, divisive speech, and frivolous speech, and also free from greed, hatred, and wrong views. If a Great Bodhisattva learns in such a way, in every lifetime he will be born in places where false teachings are not used as a means of livelihood, will never tolerate deceptive false teachings, and will not accept sentient beings who break precepts, hold wrong views, or slander the true Dharma. If a Great Bodhisattva learns in such a way, he will never be born in places where there is extremely long life or premature death, where beings are attached to sensual pleasures and have inferior wisdom.
Why is this? Because that Great Bodhisattva has accomplished the marvelous power arising from skillful means. Through this marvelous power of skillful means, although he constantly enters immeasurable meditative absorptions and formless concentrations, he does not follow the force that leads from them to take rebirth. Because he is embraced by the profound perfection of wisdom, he has accomplished such skillful means. Although he freely enters and emerges from these concentrations, he does not follow the directing power of those concentrations to be born into realms of extremely long life or premature death, abandoning the practice of the conduct of a Great Bodhisattva.
Furthermore, Subhuti, if the Great Bodhisattva, when learning in this way, purifies all dharmas such as the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, great Loving-kindness, great Compassion, great Joy, great Equanimity, the eighteen exclusive Buddha dharmas, and countless, innumerable, boundless other Buddha dharmas, he will definitely not fall into any of the stages of the Hearers and Solitary Realizers.
At that time, the Venerable Subhuti said to the Buddha:
“World-Honored One, if the intrinsic nature of all dharmas is pure, how can the Great Bodhisattva attain purity within all dharmas?”
The Buddha said to Subhuti:
“Indeed, indeed! As you have asked, from the very beginning the self-nature of all dharmas has always been pure. That Great Bodhisattva, abiding in the pure intrinsic nature of all dharmas, diligently cultivates and studies the profound Prajñāpāramitā, comprehends it according to reality, does not become submerged or obstructed, and is free from all afflictive attachments and defilements; therefore, it is said that the Bodhisattva attains purity.
Furthermore, Subhuti, although all dharmas are pure in their intrinsic nature, ordinary beings do not know, do not see, and do not understand this. That Great Bodhisattva, wishing them to know, see, and understand it, practices the perfection of generosity, practices the perfection of pure morality, patience, diligence, meditative concentration, and wisdom; abides in inner emptiness, outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, ultimate emptiness, emptiness without boundaries, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of that which cannot be grasped, emptiness of no inherent nature, emptiness of self-nature, and emptiness of the self-nature of emptiness; abides in suchness, the Dharma realm, the nature of Dharma, the nature of non-delusion, the nature of non-change, the nature of equality, the nature of being free from arising, the principle of certainty, the abiding principle, ultimate reality, the realm of space, and the inconceivable realm; abides in the noble truths of suffering, origination, cessation, and the path; practices the four meditative absorptions, the four immeasurables, and the four formless concentrations; practices the eight liberations, the eight bases of mastery, the nine successive concentrations, and the ten universal bases; practices 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; practices the liberation doors of emptiness, signlessness, and wishlessness; practices the first stage of Extreme Joy, the stage of Freedom from Defilement, the stage of Radiance, the stage of Blazing Wisdom, the stage of Difficult to Overcome, the stage of Manifestation, the stage of Far-Going, the stage of Immovability, the stage of Excellent Wisdom, and the stage of Dharma Cloud; practices the five kinds of eyes, practices the six supernatural powers; practices the ten powers of the Buddha, practices the four fearlessnesses, the four unobstructed knowledges, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen exclusive Buddha dharmas; practices the dharma of never forgetting, practices the nature of always maintaining equanimity; practices all dharani gateways, practices all samadhi gateways; practices omniscient wisdom, wisdom of the paths, and wisdom of all aspects.
Subhuti, when that Great Bodhisattva studies in this way within the pure intrinsic nature of all dharmas, the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, great Loving-kindness, great Compassion, great Joy, great Equanimity, the eighteen exclusive Buddha dharmas, and countless, innumerable, boundless other Buddha dharmas all become purified; he does not fall into the stages of the Hearers and Solitary Realizers. Regarding the differences in the mental activities of sentient beings, he is able to fully comprehend them and, through skillful means, causes sentient beings to realize the pure intrinsic nature of all dharmas.
Subhuti, you should know that it is like this: on the great earth, there are a few places where gold, silver, and precious jewels arise, but there are many places where gravel, soil, tiles, and bricks arise. Sentient beings are likewise: a small number are capable of learning the profound Prajñāpāramitā, while the majority learn the teachings of the Hearers and Solitary Realizers.
Subhuti, you should know that among human beings, only a minority are capable of practicing the activities of a Wheel-Turning King, while the majority must follow the activities of lesser kings. Sentient beings are likewise: only a minority are capable of cultivating the path of omniscient wisdom, while the majority must follow the path of the Hearers and Solitary Realizers.
Subhuti, you should know that among the assemblies of Bodhisattvas who seek to approach the unsurpassed Enlightenment, only a few attain that fruition, while the majority fall into the stages of the Hearers and Solitary Realizers.
Subhuti, you should know that virtuous sons and virtuous daughters abiding in the Bodhisattva vehicle, if they do not separate from skillful means within the profound Prajñāpāramitā, will certainly be able to enter the irreversible stage. If they separate from skillful means within the profound Prajñāpāramitā, then they will certainly regress from the unsurpassed Enlightenment. Therefore, Great Bodhisattvas who wish to attain the irreversible stage of Bodhisattvahood, who wish to enter the irreversible Bodhisattva stage, should diligently cultivate and study skillful means within the profound Prajñāpāramitā.
Furthermore, Subhuti, if a Great Bodhisattva cultivates skillful means within the profound Prajñāpāramitā in this way, he will never give rise to a mind associated with greed, stinginess, breaking precepts, anger, laziness, distraction, or wrong wisdom; he will never give rise to a mind associated with sensual desire, hatred, ignorance, arrogance, or other faults; he will never give rise to a mind associated with grasping at the characteristics of form, or at the characteristics of feeling, perception, formations, and consciousness; he will never give rise to a mind associated with grasping at the characteristics of the eye faculty, or at the characteristics of the ear, nose, tongue, body, and mind faculties; he will never give rise to a mind associated with grasping at the characteristics of the form sphere, or at the characteristics of sound, smell, taste, touch, and dharma spheres; he will never give rise to a mind associated with grasping at the characteristics of the eye element, or at the characteristics of the ear, nose, tongue, body, and mind elements; he will never give rise to a mind associated with grasping at the characteristics of the form element, or at the characteristics of sound, smell, taste, touch, and dharma elements; he will never give rise to a mind associated with grasping at the characteristics of the eye-consciousness element, or at the characteristics of ear, nose, tongue, body, and mind consciousness elements; he will never give rise to a mind associated with grasping at the characteristics of eye-contact, or at the characteristics of ear, nose, tongue, body, and mind contact; he will never give rise to a mind associated with grasping at the characteristics of feelings arising conditioned by eye-contact, or at the characteristics of feelings arising conditioned by ear, nose, tongue, body, and mind contact; he will never give rise to a mind associated with grasping at the characteristics of the earth element, or at the characteristics of the water, fire, wind, space, and consciousness elements; he will never give rise to a mind associated with grasping at the characteristics of ignorance, or at the characteristics of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, and aging-and-death; he will never give rise to a mind associated with grasping at the characteristics of the perfection of generosity, or at the characteristics of pure morality, patience, diligence, meditative concentration, and wisdom; he will never give rise to a mind associated with grasping at the characteristics of inner emptiness, outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, ultimate emptiness, emptiness without boundaries, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of that which cannot be grasped, emptiness of no inherent nature, emptiness of self-nature, and emptiness of the self-nature of emptiness; he will never give rise to a mind associated with grasping at the characteristics of suchness, or at the characteristics of the Dharma realm, the nature of Dharma, the nature of non-delusion, the nature of non-change, the nature of equality, the nature of being free from arising, the principle of certainty, the abiding principle, ultimate reality, the realm of space, and the inconceivable realm; he will never give rise to a mind associated with grasping at the characteristics of the noble truth of suffering, or at the characteristics of the noble truths of origination, cessation, and the path; he will never give rise to a mind associated with grasping at the characteristics of the four meditative absorptions, or at the characteristics of the four immeasurables and the four formless concentrations; he will never give rise to a mind associated with grasping at the characteristics of the eight liberations, or at the characteristics of the eight bases of mastery, the nine successive concentrations, and the ten universal bases; he will never give rise to a mind associated with grasping at the characteristics of the four foundations of mindfulness, or at the characteristics of 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; he will never give rise to a mind associated with grasping at the characteristics of the liberation door of emptiness, or at the characteristics of the liberation doors of signlessness and wishlessness; he will never give rise to a mind associated with grasping at the characteristics of the stage of Extreme Joy, or at the characteristics of the stages of Freedom from Defilement, Radiance, Blazing Wisdom, Difficult to Overcome, Manifestation, Far-Going, Immovability, Excellent Wisdom, and Dharma Cloud; he will never give rise to a mind associated with grasping at the characteristics of the five kinds of eyes, or at the characteristics of the six supernatural powers; he will never give rise to a mind associated with grasping at the characteristics of the ten powers of the Buddha, or at the characteristics of the four fearlessnesses, the four unobstructed knowledges, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen exclusive Buddha dharmas; he will never give rise to a mind associated with grasping at the characteristics of the dharma of never forgetting, or at the characteristics of the nature of always maintaining equanimity; he will never give rise to a mind associated with grasping at the characteristics of omniscient wisdom, or at the characteristics of wisdom of the paths and wisdom of all aspects; he will never give rise to a mind associated with grasping at the characteristics of all dharani gateways, or at the characteristics of all samadhi gateways; he will never give rise to a mind associated with grasping at the characteristics of the fruit of Stream-entry, or at the characteristics of the fruits of Once-returning, Non-returning, and Arhatship; he will never give rise to a mind associated with grasping at the characteristics of the fruit of Solitary Realization; he will never give rise to a mind associated with grasping at the characteristics of all practices of the Great Bodhisattva; he will never give rise to a mind associated with grasping at the characteristics of the unsurpassed Enlightenment of all Buddhas.
Why is this?
Venerable Subhuti, because that Great Bodhisattva practices skillful means within the profound Prajñāpāramitā, he completely does not see any dharma that can be attained; because there is no attainment, he does not give rise to a mind that is in accordance with attachment to the characteristics of dharmas such as form…
Furthermore, Subhuti, if a Great Bodhisattva cultivates and learns skillful means within the profound Prajñāpāramitā in this way, then he is able to gather, concentrate, and guide all the Pāramitās. Why is this?
Subhuti, it is because the profound Prajñāpāramitā includes all the Pāramitās.
Subhuti, just as the view of self is able to encompass all sixty-two wrong views, so too the profound Prajñāpāramitā encompasses all the Pāramitās.
Subhuti, just as when beings die, because their life faculty ceases, all their faculties also cease, so too with the profound Prajñāpāramitā: all teachings for learning the Pāramitās depend upon it; if there is no Prajñāpāramitā, then there are no other Pāramitās. Therefore, Subhuti, if a Great Bodhisattva wishes to reach the other shore of all the Pāramitās completely and ultimately, he should diligently cultivate and learn the profound Prajñāpāramitā.
Subhuti, you should know that if a Great Bodhisattva cultivates and learns the profound Prajñāpāramitā in this way, then among sentient beings he becomes supreme. Why is this? Subhuti, it is because that Great Bodhisattva has already been able to cultivate and learn the ultimate place.
Furthermore, Subhuti, what do you think? In this three-thousand-great-thousand world system, are there many sentient beings?
Subhuti replied:
World-Honored One, there are extremely many! Well-Gone One, there are extremely many! The sentient beings in Jambudvīpa alone are countless, let alone the sentient beings throughout the three-thousand-great-thousand world system!
The Buddha said:
Subhuti, suppose that all sentient beings in the three-thousand-great-thousand world system, neither before nor after one another, all obtained human bodies and all attained the supreme enlightenment. If there were some virtuous man or virtuous woman abiding in the Bodhisattva Vehicle who, throughout their entire lifetime, constantly used the most excellent clothing, food and drink, bedding, and medicines to respectfully make offerings, honor, and praise those Tathāgatas, Arhats, Perfectly Enlightened Ones, would that virtuous man or virtuous woman, through this cause and condition, obtain much merit?
Subhuti replied:
World-Honored One, extremely much! Well-Gone One, extremely much!
The Buddha said:
Subhuti, if a virtuous man or virtuous woman abiding in the Bodhisattva Vehicle, regarding the profound Prajñāpāramitā as such, constantly listens, receives, upholds, reads, recites, copies, contemplates, and cultivates it, then the merit obtained is immeasurably and innumerably greater than that of the person mentioned before. Why is this? Subhuti, it is because the profound Prajñāpāramitā fully contains all great benefits and is able to enable the assembly of Great Bodhisattvas to quickly attain the supreme enlightenment, surpassing by far the roots of virtue obtained by the person mentioned before. Therefore, Subhuti, if a Great Bodhisattva wishes to become foremost among all sentient beings, he should learn the profound Prajñāpāramitā in this way.
If a Great Bodhisattva wishes to bring extensive benefit to all sentient beings, to become a savior for those who have no one to save them; a refuge for those without refuge; a place of return for those with nowhere to turn; a pair of bright eyes for those without eyes; light for those without light; a guide for those who have lost their way; and to cause those who have not attained Nirvāṇa to attain Nirvāṇa, then he should learn the profound Prajñāpāramitā in this way.
If a Great Bodhisattva wishes to attain supreme enlightenment, wishes to act within the realm where the Buddhas have acted, wishes to manifest the wondrous functions manifested by the Buddhas, wishes to roar the Great Lion’s Roar of the Buddhas, wishes to sound the unsurpassed Dharma drum of the Buddhas, wishes to ring the unsurpassed Dharma bell of the Buddhas, wishes to blow the great conch of the unsurpassed Dharma of the Buddhas, wishes to ascend the unsurpassed Dharma throne of the Buddhas, wishes to expound the meaning of the unsurpassed Dharma of the Buddhas, wishes to completely destroy the net of doubt of all sentient beings, wishes to enter the nectar-like Dharma realm of the Buddhas, wishes to receive the wondrous bliss and joy of the Buddhas… then he should learn the profound Prajñāpāramitā in this way.
Furthermore, Subhuti, if a Great Bodhisattva cultivates and learns the profound Prajñāpāramitā in this way, there is no wholesome root or merit that he cannot attain.
At that time, the venerable Subhuti said to the Buddha:
World-Honored One, when these Great Bodhisattvas cultivate and learn the profound Prajñāpāramitā in this way, they also cannot attain the wholesome roots and merits of the Śrāvakas and Pratyekabuddhas.
The Buddha said:
Subhuti, the wholesome roots and merits of the Śrāvakas and Pratyekabuddhas can also all be attained by these Great Bodhisattvas; however, toward those levels they do not abide and do not become attached. Using superior knowledge and vision, they contemplate correctly, surpass those levels, and enter the correct nature of separation from arising of the Bodhisattvas. Therefore, these Bodhisattvas have no wholesome root or merit that they cannot attain.
Furthermore, Subhuti, if a Great Bodhisattva learns in this way, he draws near to the wisdom of Omniscience and quickly attains supreme enlightenment.
Furthermore, Subhuti, if a Great Bodhisattva learns in this way, then he is the true field of merit for all gods, humans, asuras, and others in the world.
Furthermore, Subhuti, if a Great Bodhisattva learns in this way, then he surpasses all fields of merit of Śramaṇas and Brahmins in the world, as well as those of Śrāvakas and Pratyekabuddhas, and quickly attains the wisdom of Omniscience.
Furthermore, Subhuti, if a Great Bodhisattva learns in this way, then wherever he is reborn, he never abandons Prajñāpāramitā, never separates from Prajñāpāramitā, and always practices according to Prajñāpāramitā.
Furthermore, Subhuti, if a Great Bodhisattva cultivates and learns the profound Prajñāpāramitā in this way, you should know that regarding the wisdom of Omniscience, he has already attained the path of non-retrogression, has distanced himself from the levels of Śrāvakas and Pratyekabuddhas, and has drawn near to supreme enlightenment.
Furthermore, Subhuti, when a Great Bodhisattva practices the profound Prajñāpāramitā, if he thinks in this way: “This is Prajñāpāramitā, this is the time of cultivation, this is the place of cultivation, I constantly cultivate such profound Prajñāpāramitā, and by abandoning the dharmas that should be abandoned, I will certainly attain the wisdom of Omniscience,” then this is not practicing Prajñāpāramitā. Regarding Prajñāpāramitā, he also cannot understand or realize its profound meaning.
Nor should he think in this way: “This is Prajñāpāramitā, this is the time of cultivation, this is the place of cultivation, this is the cultivator, these are the afflictions that are dharmas obstructing Prajñāpāramitā and must be abandoned, this is supreme enlightenment, the object attained through Prajñāpāramitā.”
If a Great Bodhisattva, when practicing the profound Prajñāpāramitā, thinks in this way: “This is not Prajñāpāramitā, this is not the time of cultivation, this is not the place of cultivation, this is not the cultivator, and through Prajñāpāramitā there is no abandonment or attainment.” Why is this? Because all dharmas abide in suchness, the Dharma realm, and ultimate reality, without any distinction. If one practices in this way, that is practicing Prajñāpāramitā.
Chapter 56: THE ANALOGY OF VOWS (1)
At that time, Śakra, Lord of the Devas, reflected: If a Great Bodhisattva practices the perfection of wisdom, practices the perfection of meditative concentration, diligence, patience, pure morality, and generosity, he is still superior to all sentient beings; how much more so when he practices and attains the unsurpassed perfect enlightenment. If a Great Bodhisattva abides in inner emptiness, outer emptiness, emptiness of both inner and outer, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundaries, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness that cannot be grasped, emptiness of non-existence, emptiness of self-nature, emptiness of the emptiness of self-nature, he is still superior to all sentient beings; how much more so when he abides in and attains unsurpassed perfect enlightenment. If a Great Bodhisattva abides in suchness, abides in the Dharma realm, the nature of phenomena, the nature free from falsehood, the nature that does not change, the nature of equality, the nature free from arising, the established Dharma, the abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm, he is still superior to all sentient beings; how much more so when he abides in and attains unsurpassed perfect enlightenment. If a Great Bodhisattva abides in the noble truth of suffering, the noble truth of the origin of suffering, cessation, and the path, he is still superior to all sentient beings; how much more so when he abides in and attains unsurpassed perfect enlightenment. If a Great Bodhisattva practices the four meditative absorptions, the four immeasurables, and the four formless concentrations, he is still superior to all sentient beings; how much more so when he cultivates and attains unsurpassed perfect enlightenment. If a Great Bodhisattva practices the eight liberations, the eight bases of mastery, the nine successive concentrations, and the ten universal spheres, he is still superior to all sentient beings; how much more so when he cultivates and attains unsurpassed perfect enlightenment. If a Great Bodhisattva practices 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, he is still superior to all sentient beings; how much more so when he cultivates and attains unsurpassed perfect enlightenment. If a Great Bodhisattva practices the liberation through emptiness, the liberation through signlessness, and the liberation through wishlessness, he is still superior to all sentient beings; how much more so when he cultivates and attains unsurpassed perfect enlightenment. If a Great Bodhisattva practices the stage of Great Joy, the stage of Freedom from Defilement, the stage of Radiance, the stage of Blazing Wisdom, the stage of Difficult to Conquer, the stage of Manifestation, the stage of Far-Going, the stage of Immovability, the stage of Excellent Wisdom, and the stage of Dharma Cloud, he is still superior to all sentient beings; how much more so when he cultivates and attains unsurpassed perfect enlightenment. If a Great Bodhisattva practices the five kinds of eyes and the six superknowledges, he is still superior to all sentient beings; how much more so when he cultivates and attains unsurpassed perfect enlightenment. If a Great Bodhisattva practices the ten powers of the Buddha, the four fearlessnesses, the four kinds of unobstructed understanding, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of the Buddha, he is still superior to all sentient beings; how much more so when he cultivates and attains unsurpassed perfect enlightenment. If a Great Bodhisattva practices the Dharma of not forgetting and the nature of constant relinquishment, he is still superior to all sentient beings; how much more so when he cultivates and attains unsurpassed perfect enlightenment. If a Great Bodhisattva practices the wisdom of all-knowledge, the wisdom of the paths, and the wisdom of all aspects, he is still superior to all sentient beings; how much more so when he cultivates and attains unsurpassed perfect enlightenment. If a Great Bodhisattva practices all dhāraṇī methods and all samādhi methods, he is still superior to all sentient beings; how much more so when he cultivates and attains unsurpassed perfect enlightenment. If a Great Bodhisattva practices the conduct of a Great Bodhisattva, he is still superior to all sentient beings; how much more so when he cultivates and attains unsurpassed perfect enlightenment. If a Great Bodhisattva practices the unsurpassed perfect enlightenment of all Buddhas, he is still superior to all sentient beings; how much more so when he cultivates and attains unsurpassed perfect enlightenment.
If sentient beings, upon hearing the name of the wisdom of omniscience, develop faith and understanding in their minds, they will still obtain excellent benefits in the human realm and possess the supreme lifespan in the world; how much more so if they further generate the aspiration for unsurpassed perfect enlightenment, or constantly hear such profound scriptures of the perfection of wisdom. If sentient beings constantly generate the aspiration for unsurpassed perfect enlightenment and comprehend such profound scriptures of the perfection of wisdom, causing other sentient beings also to delight in them, then the merit they attain cannot be equaled by the gods, humans, asuras, and others in the world.
At that time, the World-Honored One, knowing the thoughts of Śakra, Lord of the Devas, said:
“O Kāśika, it is so, it is so, just as you have thought!”
At that time, Śakra, Lord of the Devas, was greatly delighted. He immediately scattered various wondrous heavenly flowers and fragrances as offerings to the Tathāgata, the Worthy One, the Perfectly Enlightened One, and the assembly of Great Bodhisattvas. Having finished, he made the following vow:
“If virtuous sons and virtuous daughters abiding in the Bodhisattva vehicle aspire toward unsurpassed perfect enlightenment, I will use the roots of virtue and merits I have accumulated to cause their wishes for unsurpassed Buddhadharma to be quickly fulfilled, as well as all their wishes for the wisdom of omniscience, for the natural dharmas in the human realm, for the true undefiled dharmas, and for all the teachings they wish to understand. If they seek the fruits of the Śrāvaka vehicle or the Pratyekabuddha vehicle, I will also cause those aspirations to be quickly fulfilled.”
Having made this vow, he then addressed the Buddha:
“World-Honored One, if virtuous sons and virtuous daughters abiding in the Bodhisattva vehicle have already generated the aspiration for unsurpassed perfect enlightenment, I will never give rise to even a single thought that would cause them to regress from the mind of Great Enlightenment. I will also never give rise to any other thought that would cause the assemblies of Great Bodhisattvas to become discouraged, abandon unsurpassed perfect enlightenment, and retreat to abide in the stages of Śrāvakas or Pratyekabuddhas.
World-Honored One, if the assemblies of Great Bodhisattvas have already developed delight toward unsurpassed perfect enlightenment, may that aspiration increase further, and may they quickly attain that enlightenment. Having seen the many sufferings throughout the paths of saṃsāra, and wishing to bring benefit and happiness to the gods, humans, asuras, and others in the world, may they arouse various kinds of firm great vows:
‘Having crossed the great ocean of birth and death myself, I will diligently ferry across those sentient beings who have not yet crossed it. Having freed myself from the bonds of birth and death, I will diligently liberate those sentient beings who have not yet been liberated. Having attained security from the various fears of saṃsāra myself, I will diligently enable those sentient beings who are not yet secure to attain security. Having personally realized ultimate nirvāṇa, I will diligently cause those who have not yet realized it to attain realization.’
World-Honored One, if virtuous sons and virtuous daughters rejoice in the merits of Bodhisattvas who have newly generated the aspiration, how much merit will they obtain? If they rejoice in the merits of Bodhisattvas who generated the aspiration long ago, how much merit will they obtain? If they rejoice in the merits of irreversible Bodhisattvas, how much merit will they obtain? If they rejoice in the merits of Bodhisattvas who are in their last birth before Buddhahood, how much merit will they obtain?”
At that time, the Buddha said to Śakra, Lord of the Devas:
“Kāśika, the world of four continents can be known through calculation and measurement, but that merit of rejoicing cannot be expressed or measured.
Furthermore, Kāśika, the small thousand-world system can be known through calculation and measurement, but that merit of rejoicing cannot be expressed or measured.
Furthermore, Kāśika, the middle thousand-world system can be known through calculation and measurement, but that merit of rejoicing cannot be expressed or measured.
Furthermore, Kāśika, this triple thousand great thousand world system of mine can be known through calculation and measurement, but that merit of rejoicing cannot be expressed or measured.
Furthermore, Kāśika, suppose this triple thousand great thousand world system were combined into a single ocean. Suppose there were someone who could split a single hair into one hundred parts, and with the tip of one part of that hair touch the water of that ocean, thereby being able to know the number of drops of water in the ocean. Even then, that merit of rejoicing could not be counted or known. Why? Kāśika, because the merit of rejoicing of that virtuous son or virtuous daughter is limitless and inexhaustible.”
Śakra, Lord of the Devas, again addressed the Buddha:
“World-Honored One, if sentient beings do not rejoice in the roots of virtue and merits of the Bodhisattvas, it should be known that they are all deluded by Māra.
World-Honored One, if sentient beings do not rejoice in the roots of virtue and merits of the Bodhisattvas, it should be known that they are all companions of Māra.
World-Honored One, if sentient beings do not rejoice in the roots of virtue and merits of the Bodhisattvas, it should be known that they are heavenly Māras who have died and been reborn in this place. Why? Because if the assemblies of Great Bodhisattvas aspire toward attaining unsurpassed perfect enlightenment, and if someone gives rise to a mind of utmost rejoicing toward those merits, the wondrous power of that act is already able to destroy all the retinues and palaces of Māra’s armies and dedicate the merit toward unsurpassed perfect enlightenment.
World-Honored One, if sentient beings sincerely revere the Three Jewels of Buddha, Dharma, and Saṅgha, then regarding the roots of virtue and merits of the Bodhisattvas, they should give rise to rejoicing. Having rejoiced, they should dedicate it toward unsurpassed perfect enlightenment and should not give rise to any other conceptual thoughts. If they are able to do so, they will quickly attain unsurpassed perfect enlightenment, liberate sentient beings, and eliminate the various retinues of Māra.”
At that time, the Buddha said to Śakra, Lord of the Devas:
“It is so, it is so, just as you have said! Kāśika, if virtuous sons and virtuous daughters give rise to rejoicing toward the roots of virtue and merits of the Bodhisattvas and dedicate them toward unsurpassed perfect enlightenment, those virtuous sons and daughters will quickly attain perfect enlightenment, quickly bring the practices of Bodhisattvas to completion, quickly make offerings to all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, constantly meet spiritual friends, and constantly hear profound scriptures of the perfection of wisdom. Such virtuous sons and daughters will accomplish roots of virtue and merits in this way. Wherever they are reborn, they will always be respected, honored, praised, and offered homage by all the gods, humans, asuras, and others in the world. They will not see unpleasant forms, hear evil sounds, smell foul odors, taste bitter flavors, or experience unpleasant sensations. They will never contemplate teachings contrary to reason, and they will never be separated from the Buddhas, the World-Honored Ones. From one Buddha land to another, they will always remain close to the Buddhas, cultivate roots of virtue, bring about the complete accomplishment of sentient beings, and adorn and purify Buddha lands.
Why? Kāśika, because such virtuous sons and daughters deeply rejoice in and dedicate toward unsurpassed perfect enlightenment the immeasurable, countless, boundless roots of virtue and merits of Great Bodhisattvas from the very beginning of generating the aspiration; they constantly deeply rejoice in and dedicate toward unsurpassed perfect enlightenment the immeasurable, countless, boundless roots of virtue and merits of Great Bodhisattvas abiding from the First Ground through the Tenth Ground; and they constantly deeply rejoice in and dedicate toward unsurpassed perfect enlightenment the immeasurable, countless, boundless roots of virtue and merits of Great Bodhisattvas in their last birth before Buddhahood.
Due to this cause and condition, such virtuous sons and daughters will increase their roots of virtue and quickly approach unsurpassed perfect enlightenment. Having attained great enlightenment, they will constantly guide immeasurable, countless, boundless sentient beings to the realm of ultimate nirvāṇa.
Therefore, Kāśika, virtuous sons and virtuous daughters should rejoice in the roots of virtue and merits of Great Bodhisattvas who have newly generated the aspiration and dedicate them toward unsurpassed perfect enlightenment. When dedicating, they should not cling to the notion that it is this very mind that has rejoiced and dedicated, nor should they rejoice and dedicate apart from this mind; they should also not cling to the notion of practicing through this very mind or apart from this mind.
Virtuous sons and virtuous daughters should rejoice in the roots of virtue and merits of Great Bodhisattvas who generated the aspiration long ago and dedicate them toward unsurpassed perfect enlightenment. When dedicating, they should not cling to the notion that it is this very mind that has rejoiced and dedicated, nor should they rejoice and dedicate apart from this mind; they should also not cling to the notion of practicing through this very mind or apart from this mind.
Virtuous sons and virtuous daughters should rejoice in the roots of virtue and merits of irreversible Great Bodhisattvas and dedicate them toward unsurpassed perfect enlightenment. When dedicating, they should not cling to the notion that it is this very mind that has rejoiced and dedicated, nor should they rejoice and dedicate apart from this mind; they should also not cling to the notion of practicing through this very mind or apart from this mind.
Virtuous sons and virtuous daughters should rejoice in the roots of virtue and merits of Great Bodhisattvas who are in their last birth before Buddhahood and dedicate them toward unsurpassed perfect enlightenment. When dedicating, they should not cling to the notion that it is this very mind that has rejoiced and dedicated, nor should they rejoice and dedicate apart from this mind; they should also not cling to the notion of practicing through this very mind or apart from this mind.
If, while rejoicing and dedicating in this way, they are free from such attachments, they will quickly attain unsurpassed perfect enlightenment, liberate the gods, humans, asuras, and others, enabling them to escape the paths of birth and death and attain the bliss of nirvāṇa.”
At that time, the Venerable Subhūti said to the Buddha:
“World-Honored One, why is it that a Great Bodhisattva, using a mind that is like an illusion, can attain the unsurpassed, highest Enlightenment?”
The Buddha said:
“Subhūti, what do you think? Do you see the mind that is like an illusion, just as you see the Great Bodhisattva?”
Subhūti replied:
“World-Honored One, no! Sugata, no! I do not see illusion, nor do I see a mind that is like an illusion.”
The Buddha said:
“Subhūti, what do you think? If, in a place where there is no illusion and no mind that is like an illusion, do you see that there is a mind there which can attain the unsurpassed, highest Enlightenment?”
Subhūti replied:
“World-Honored One, no! Sugata, no! I absolutely do not see a place where there is neither illusion nor a mind like an illusion, and where there is such a mind that can attain the unsurpassed, highest Enlightenment.”
The Buddha said:
“Subhūti, what do you think? If, in a place apart from illusion and apart from the mind that is like an illusion, do you see that there is a phenomenon there which can attain the unsurpassed, highest Enlightenment?”
Subhūti replied:
“World-Honored One, no! Sugata, no! I absolutely do not see a place apart from illusion and apart from the mind that is like an illusion, where there is such a phenomenon that can attain the unsurpassed, highest Enlightenment.
World-Honored One, I absolutely do not see that, right within phenomena apart from mind, one can speak of which phenomena exist and which phenomena do not exist, because all phenomena are completely separated. If all phenomena are completely separated, then one cannot proclaim this phenomenon as existing and that phenomenon as nonexistent. If phenomena cannot be proclaimed as existent or nonexistent, then one cannot say that they can attain the unsurpassed, highest Enlightenment, because it is not a nonexistent phenomenon that can attain Buddhahood. Why? Because all phenomena have no inherent nature of possession, cannot be attained, and are neither defiled nor pure. Why?
World-Honored One, because Prajñāpāramitā is completely separated; Dhyāna pāramitā, Vīrya pāramitā, Kṣānti pāramitā, Śīla pāramitā, and Dāna pāramitā are also completely separated.
World-Honored One, because the emptiness of the internal is completely separated; the emptiness of the external, the emptiness of both 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 the unchanging, 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 no nature, the emptiness of self-nature, and the emptiness of the self-nature of emptiness are also completely separated.
World-Honored One, because suchness is completely separated; the Dharma realm, the nature of phenomena, the nature of non-deception, the nature of non-change, the nature of equality, the nature of being free from arising, the fixed nature of phenomena, the abiding nature of phenomena, ultimate reality, the realm of space, and the inconceivable realm are also completely separated.
World-Honored One, because the Noble Truth of suffering is completely separated; the Noble Truth of origination, cessation, and the path are also completely separated.
World-Honored One, because the four Dhyānas are completely separated; the four immeasurables and the four formless concentrations are also completely separated.
World-Honored One, because the eight liberations are completely separated; the eight bases of mastery, the nine successive concentrations, and the ten universal bases are also completely separated.
World-Honored One, because the four foundations of mindfulness are completely separated; 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 are also completely separated.
World-Honored One, because the liberation door of emptiness is completely separated; the liberation door of signlessness and the liberation door of wishlessness are also completely separated.
World-Honored One, because the stage of Extreme Joy is completely separated; the stage of Freedom from Defilement, the stage of Radiance, the stage of Blazing Wisdom, the stage of Difficult to Overcome, the stage of Manifestation, the stage of Far-Going, the stage of Immovability, the stage of Excellent Wisdom, and the stage of Dharma Cloud are also completely separated.
World-Honored One, because the five types of eyes are completely separated; the six supernormal powers are also completely separated.
World-Honored One, because the ten powers of the Buddha are completely separated; the four kinds of fearlessness, the four forms of unobstructed understanding, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha are also completely separated.
World-Honored One, because the dharma of not forgetting is completely separated; the nature of always abiding in equanimity is also completely separated.
World-Honored One, because the wisdom of all aspects is completely separated; the wisdom of the path-aspects and the wisdom of all characteristics are also completely separated.
World-Honored One, because all dhāraṇī gateways are completely separated; all samādhi gateways are also completely separated.
World-Honored One, because all practices of Great Bodhisattvas are also completely separated.
World-Honored One, because the unsurpassed, highest Enlightenment of all Buddhas is also completely separated.
World-Honored One, because the wisdom of omniscience is also completely separated.
World-Honored One, if phenomena are completely separated, then such phenomena should neither be cultivated, nor destroyed, nor should they be guided. The profound Prajñāpāramitā is completely separated, and therefore there is no need to guide it.
World-Honored One, since Prajñāpāramitā has already been completely separated, how can it be said that a Great Bodhisattva, relying on the profound Prajñāpāramitā, attains the unsurpassed, highest Enlightenment?
World-Honored One, since the unsurpassed, highest Enlightenment of all Buddhas is also completely separated, how can one, through being separated from phenomena, attain a phenomenon that is already separated? Therefore, regarding Prajñāpāramitā, one should not say that one attains the unsurpassed, highest Enlightenment.”