THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
Volume 451
Chapter 56: PRACTICE IN DREAMS
At that time, the Venerable Śāriputra asked Subhūti:
“If, while in a dream, a Great Bodhisattva practices these three samādhis, what benefit does that bring to the profound Prajñāpāramitā?”
Subhūti replied:
“If, during the day, a Great Bodhisattva practices these three samādhis and they are beneficial to the profound Prajñāpāramitā, then practicing them in a dream is likewise beneficial. Why is that? Śāriputra, day and night are alike. If, during the day, a Great Bodhisattva practices Prajñāpāramitā and this is called cultivating the profound Prajñāpāramitā, then when, in a dream, the Great Bodhisattva practices Prajñāpāramitā, this too is called cultivating the profound Prajñāpāramitā. The three samādhis are likewise beneficial to the profound Prajñāpāramitā.”
Then Śāriputra asked Subhūti:
“When Great Bodhisattvas create karma in dreams, does it increase in benefit or diminish?”
The Buddha said:
“Conditioned phenomena are illusory and unreal, just like actions performed in dreams. Why then speak of such karma as increasing in benefit or diminishing? Why is that? Not only do actions performed in dreams undergo increase or decrease, but even after awakening, when one remembers and discriminates about the actions performed in the dream, there can still be benefit or loss.”
Subhūti replied:
“One person kills someone during the day and then at night dreams of it, remembering and reflecting upon it with delight. Another person dreams of killing someone and, upon waking, is greatly pleased. How do you understand these two kinds of karma?”
Śāriputra asked Subhūti:
“If there are no causes and conditions, then thought and karma cannot arise. Thought and karma can arise only when causes and conditions are present. In dreams, upon what object do thought and karma depend in order to arise?”
Subhūti replied:
“Whether in dreams or while awake, if there is no object to depend upon, thought and karma do not arise. Only when there is something to depend upon do thought and karma arise. Why is that? Śāriputra, wisdom must operate within what is seen, heard, and known. From this arise defilement or purity. If there are no phenomena that are seen, heard, or known, and no wisdom functioning with respect to those phenomena, then there is neither defilement nor purity. Therefore, you should know that whether dreaming or awake, causes and conditions are necessary for thought and karma to arise. Without causes and conditions, thought and karma do not arise.”
Śāriputra asked Subhūti:
“The Buddha said that thought and karma are both devoid of inherent nature. How then can it be said that they arise only through causes and conditions?”
Subhūti replied:
“Although thought, karma, and all causes and conditions are empty of inherent nature, because our minds cling to appearances and make distinctions, we say that thought and karma arise through causes and conditions. Without causes and conditions, thought and karma do not arise.”
Śāriputra asked Subhūti:
“If, in a dream, a Great Bodhisattva practices generosity, ethical discipline, patience, diligence, meditative concentration, and Prajñāpāramitā, and then dedicates those wholesome roots equally to all sentient beings so that together they may attain unsurpassed enlightenment, does that Great Bodhisattva truly make such a dedication for the attainment of unsurpassed enlightenment?”
Subhūti replied:
“The Bodhisattva Maitreya long ago received the irreversible prediction of unsurpassed enlightenment and has only one more lifetime before becoming a Buddha. He is able to answer all such questions. The assembly should ask him, and the Bodhisattva destined to become the next Buddha will surely answer.”
Following Subhūti’s words, Śāriputra respectfully asked the Bodhisattva Maitreya.
At that time, the Bodhisattva Maitreya said to Śāriputra:
“What is it that is called ‘Maitreya’ that can answer? Is it form? Is it feeling, perception, volitional formations, or consciousness? Is it not form? Is it not feeling, perception, volitional formations, or consciousness? Form cannot answer; feeling, perception, volitional formations, and consciousness also cannot answer. Not-form cannot answer; neither can not-feeling, not-perception, not-volitional formations, or not-consciousness. Why is that? Śāriputra, I do not see any dharma that can answer. I do not see any dharma that is answered, nor the place or the moment of answering. Therefore, I do not even see the act of answering. I do not see any dharma that can remember, nor any dharma that is remembered, nor the place or time of remembering. Therefore, I do not even see the act of remembering. Why is that? Because the intrinsic nature of all dharmas is emptiness—without possession, without duality, without difference. Sought to the very end, nothing can be found.”
The Venerable Śāriputra again asked the Great Bodhisattva Maitreya:
“Is the dharma you have realized the same as what you have described?”
The Great Bodhisattva Maitreya replied:
“The dharma I have realized is not the same as what I have described. Why is that? Śāriputra, because the dharma I have realized is beyond words.”
Then Śāriputra thought:
“The Bodhisattva Maitreya possesses profound and vast wisdom. Long ago he perfected the practices of generosity, ethical discipline, patience, diligence, meditative concentration, and Prajñāpāramitā, using non-attainment as skillful means, and thus is able to answer such questions.”
The Buddha said to Śāriputra:
“What do you think? By means of this dharma you attained Arhatship. Can you describe the true nature of that dharma?”
Śāriputra replied:
“No, World-Honored One.”
The Buddha said to Śāriputra:
“In the same way, the true nature of the dharma realized by a Great Bodhisattva practicing the profound Prajñāpāramitā cannot be expressed. Such a Great Bodhisattva does not think, ‘By means of this dharma I have received the prediction of unsurpassed enlightenment,’ nor does he think, ‘By means of this dharma I shall attain unsurpassed enlightenment.’ Śāriputra, a Great Bodhisattva who practices Prajñāpāramitā has no doubt, wondering, ‘Will I attain unsurpassed enlightenment or not?’ Rather, he thinks only, ‘I will certainly attain unsurpassed enlightenment.’
“Śāriputra, when a Great Bodhisattva practices the profound Prajñāpāramitā and hears this extremely profound teaching, the mind is not frightened, does not become discouraged, does not sink into sorrow or regret, but knows with certainty that the unsurpassed enlightenment sought will indeed be attained, and that he will bring benefit and happiness to sentient beings throughout all future ages.”
Chapter 57: THE PRACTICE OF VOWS
At that time the Buddha said to the Venerable Subhūti:
There is a Great Bodhisattva practicing the Perfection of Generosity (Dāna Pāramitā) who sees sentient beings oppressed by hunger and thirst, clothed in rags, lacking bedding and necessities, and unable to obtain the wealth they desire. After seeing this, the Bodhisattva thinks: “What should I do to rescue these sentient beings, free them from miserliness, and ensure that they no longer suffer from poverty?” After reflecting, the Bodhisattva vows: “I shall diligently practice the Perfection of Generosity without any regret or attachment, bringing fulfillment to sentient beings, purifying the Buddha-land, quickly perfecting this practice, and swiftly attaining unsurpassed enlightenment. May there be no sentient beings in my Buddha-land who suffer such poverty. Just as the devas in the Heaven of the Four Great Kings up to the Heaven of Those Who Delight in Others’ Emanations enjoy every kind of exquisite possession and pleasure, so too may all sentient beings in my Buddha-land enjoy and make use of every kind of sublime possession and delight.”
“Subhūti, through the Perfection of Generosity, this Great Bodhisattva quickly reaches perfection and swiftly attains unsurpassed enlightenment.
Furthermore, Subhūti, there is a Great Bodhisattva practicing the Perfection of Moral Discipline (Śīla Pāramitā), who sees sentient beings consumed by afflictions, killing one another, clinging firmly to wrong views. As a result, they have short lives, many illnesses, withered appearances, no dignity, little wealth, are born into lowly families, possess disabled bodies, and perform base and impure occupations. Seeing this, the Bodhisattva thinks: “What should I do to rescue these sentient beings and free them from the karmic consequences of evil actions?” After reflecting, the Bodhisattva vows: “I shall diligently and without regret cultivate the Perfection of Moral Discipline, bringing fulfillment to sentient beings, purifying the Buddha-land, quickly perfecting this practice and attaining unsurpassed enlightenment. May there be no sentient beings in my Buddha-land who suffer the results of evil karma. May all beings practice the ten wholesome paths of action and enjoy supreme rewards such as long life…”
“Subhūti, through this Perfection of Moral Discipline, that Great Bodhisattva quickly reaches perfection and swiftly attains unsurpassed enlightenment.
Furthermore, Subhūti, there is a Great Bodhisattva practicing the Perfection of Patience (Kṣānti Pāramitā), who sees sentient beings angry with one another, hurling insults and abuse like spears and swords, striking each other with knives and clubs, and persisting in hatred even until death. Seeing this, the Bodhisattva thinks: “How can I rescue these sentient beings and free them from such evil deeds?” After contemplating, the Bodhisattva vows: “I shall diligently practice the Perfection of Patience without the slightest regret, bringing fulfillment to sentient beings, purifying the Buddha-land, quickly perfecting this practice and attaining unsurpassed enlightenment. May there be no sentient beings in my Buddha-land afflicted with such evil karma and defilements. May all beings gradually regard one another as parents, brothers, sisters, spouses, children, and relatives, never opposing one another.”
“Subhūti, through practicing the Perfection of Patience, that Great Bodhisattva quickly reaches perfection and swiftly attains unsurpassed enlightenment.
Furthermore, Subhūti, there is a Great Bodhisattva practicing the Perfection of Diligence (Vīrya Pāramitā), who sees sentient beings lazy and negligent, lacking effort, abandoning the Three Vehicles, and unable even to cultivate wholesome karma leading to rebirth among humans or devas. Seeing this, the Bodhisattva thinks: “How can I rescue these sentient beings and help them abandon laziness?” After contemplation, the Bodhisattva vows: “I shall diligently practice the Perfection of Diligence without the slightest regret, bringing fulfillment to sentient beings, purifying the Buddha-land, quickly perfecting this practice and attaining unsurpassed enlightenment. May there be no lazy or negligent beings in my Buddha-land. May all beings be courageous and energetic, diligently cultivate wholesome paths and the causes of the Three Vehicles, be reborn among humans and devas, and swiftly attain liberation.”
“Subhūti, through practicing the Perfection of Diligence, that Great Bodhisattva quickly reaches perfection and swiftly attains unsurpassed enlightenment.
Furthermore, Subhūti, there is a Great Bodhisattva practicing the Perfection of Meditation (Dhyāna Pāramitā), who sees sentient beings obscured by the five aggregates, thereby losing countless meditative absorptions. Seeing this, the Bodhisattva thinks: “How can I rescue these sentient beings and free them from hindrances and distraction?” After contemplation, the Bodhisattva vows: “I shall diligently practice the Perfection of Meditation without regret, bringing fulfillment to sentient beings, purifying the Buddha-land, enabling them to quickly perfect this practice and attain unsurpassed enlightenment. May there be no beings in my Buddha-land afflicted by hindrances or distraction. May all sentient beings freely enter and emerge from every kind of sublime meditation.”
“Subhūti, through practicing the Perfection of Meditation, that Great Bodhisattva quickly reaches perfection and swiftly attains unsurpassed enlightenment.
Subhūti, there is a Great Bodhisattva practicing the Perfection of Wisdom (Prajñā Pāramitā), who sees sentient beings clouded by ignorance, possessing cruel minds, destroying right views concerning both worldly and supramundane truths, believing there is neither wholesome nor unwholesome karma nor its results, clinging to annihilationism, eternalism, monism, pluralism, and various wrong doctrines. Seeing this, the Bodhisattva thinks: “How can I rescue these sentient beings and free them from wrong views and false attachments?” After contemplation, the Bodhisattva vows: “I shall diligently practice the Perfection of Wisdom without the slightest regret, bringing fulfillment to sentient beings, purifying the Buddha-land, enabling them quickly to attain perfection and unsurpassed enlightenment. May there be no sentient beings in my Buddha-land possessing such evil wisdom and wrong views. May all beings perfect right view and be fully adorned with every kind of sublime wisdom.”
“Subhūti, through practicing the Perfection of Wisdom, that Great Bodhisattva quickly reaches perfection and swiftly attains unsurpassed enlightenment.
Furthermore, Subhūti, there is a Great Bodhisattva who fully cultivates the six Perfections and sees sentient beings divided into three different groups. The Bodhisattva thinks: “How can I rescue these sentient beings and help them abandon the groups of wrong determination and indeterminate beings?” After contemplation, the Bodhisattva vows: “I shall diligently cultivate the six Perfections without the slightest regret, bringing fulfillment to sentient beings, purifying the Buddha-land, enabling them quickly to attain perfection and unsurpassed enlightenment. May there be no such terms as wrong determination or indeterminate in my Buddha-land. May all sentient beings abide in right determination.”
“Subhūti, through cultivating the six Perfections, the Great Bodhisattva quickly reaches perfection and swiftly attains the Wisdom of Omniscience.
Subhūti, there is a Great Bodhisattva who fully cultivates the six Perfections and sees sentient beings falling into the three evil destinies and suffering intense misery. Seeing this, the Bodhisattva thinks: “How can I help them forever escape the suffering of the three evil destinies?” After reflection, the Bodhisattva vows: “I shall diligently cultivate the six Perfections without regret, bringing fulfillment to sentient beings, purifying the Buddha-land, enabling them quickly to attain perfection and unsurpassed enlightenment. May there be no mention of the three evil destinies in my Buddha-land. May all sentient beings belong only to the good destinies.”
“Subhūti, through these six Perfections, the Great Bodhisattva quickly reaches perfection and swiftly attains the Wisdom of Omniscience.
Subhūti, there is a Great Bodhisattva practicing the six Perfections who sees sentient beings, due to evil karmic obstructions, living on uneven land filled with hills, ravines, pits, foul grasses, barren tree stumps, sharp thorns, and impurity everywhere. Seeing this, the Bodhisattva thinks: “How can I help these sentient beings eradicate their evil karmic obstructions forever and dwell upon level ground as smooth as the palm of the hand, free from foul grasses and barren stumps?” After contemplation, the Bodhisattva vows: “I shall diligently cultivate the six Perfections without regret, bringing fulfillment to sentient beings, purifying the Buddha-land, enabling them quickly to attain perfection and unsurpassed enlightenment. May there be no such karmic impurities in my Buddha-land. May its land be level, magnificently adorned, and abundant with delightful flowers and fruits.”
“Subhūti, through these six Perfections, the Great Bodhisattva quickly reaches perfection and swiftly attains the Wisdom of Omniscience.
Subhūti, there is a Great Bodhisattva practicing the six Perfections who sees sentient beings with little merit living upon land devoid of jewels, containing only earth, stones, tiles, and bricks. Seeing this, the Bodhisattva thinks: “How can I rescue these sinful beings of little merit and enable them to dwell amid abundant treasures?” After reflection, the Bodhisattva vows: “I shall diligently cultivate the six Perfections without regret, bringing fulfillment to sentient beings, purifying the Buddha-land, enabling them quickly to attain perfection and unsurpassed enlightenment. May there be no beings in my Buddha-land burdened with much sin and little merit. May the ground be strewn with golden sand, filled everywhere with lapis lazuli and countless precious jewels, yet may beings enjoy these treasures without attachment.”
“Subhūti, through cultivating the six Perfections, the Great Bodhisattva quickly reaches perfection and swiftly attains the Wisdom of Omniscience.
Subhūti, there is a Great Bodhisattva practicing the six Perfections who sees sentient beings becoming attached to whatever they possess, thereby creating all manner of evil karma. Seeing this, the Bodhisattva thinks: “How can I rescue these beings enslaved by attachment and free them forever from the evil karma born of craving?” After contemplation, the Bodhisattva vows: “I shall diligently cultivate the six Perfections without regret, bringing fulfillment to sentient beings, purifying the Buddha-land, enabling them quickly to attain perfection and unsurpassed enlightenment. May there be no beings in my Buddha-land enslaved by such attachments. May all sentient beings be free from attachment and intoxication with forms, sounds…”
“Subhūti, through cultivating the six Perfections, this Great Bodhisattva quickly reaches perfection and swiftly attains the Wisdom of Omniscience.
Subhūti, there is a Great Bodhisattva practicing the six Perfections who sees sentient beings divided among the four social classes—Kṣatriyas, Brāhmaṇas, and others. Seeing this, the Bodhisattva thinks: “How can I rescue these sentient beings so that distinctions of high and low status no longer exist?” After contemplation, the Bodhisattva vows: “I shall diligently cultivate the six Perfections without regret, bringing fulfillment to sentient beings, purifying the Buddha-land, enabling them quickly to attain perfection and unsurpassed enlightenment. May there be no distinctions among the four social classes in my Buddha-land. May all sentient beings belong equally to one noble lineage.”
“Subhūti, through cultivating these six Perfections, the Great Bodhisattva quickly reaches perfection and swiftly attains the Wisdom of Omniscience.
Furthermore, Subhūti, there is a Great Bodhisattva practicing the six Perfections who sees sentient beings belonging to superior, middle, and inferior families. The Bodhisattva thinks: “How can I help these beings so that distinctions among superior, middle, and inferior families no longer exist?” After reflection, the Bodhisattva vows: “I shall diligently cultivate the six Perfections without regret, bringing fulfillment to sentient beings, purifying the Buddha-land, enabling them quickly to attain perfection and unsurpassed enlightenment. May there be no superior, middle, or inferior families in my Buddha-land. May all sentient beings belong to the highest class.”
“Subhūti, through cultivating these six Perfections, the Great Bodhisattva quickly reaches perfection and swiftly attains the Wisdom of Omniscience.
Furthermore, Subhūti, there is a Great Bodhisattva practicing the six Perfections who sees sentient beings differing in beauty and ugliness. The Bodhisattva thinks: “How can I rescue these beings so that differences in appearance no longer exist?” After contemplation, the Bodhisattva vows: “I shall diligently cultivate the six Perfections without regret, bringing fulfillment to sentient beings, purifying the Buddha-land, enabling them quickly to attain perfection and unsurpassed enlightenment. May there be no beings in my Buddha-land differing in beauty or ugliness. May all beings possess bodies of pure gold, extraordinarily beautiful, delightful to behold, with perfectly pure and unsurpassed features.”
“Subhūti, through these six Perfections, the Great Bodhisattva quickly reaches perfection and swiftly attains the Wisdom of Omniscience.
Furthermore, Subhūti, there is a Great Bodhisattva practicing the six Perfections who sees sentient beings subject to rulers, lacking freedom in all they do. Seeing this, the Bodhisattva thinks: “How can I rescue these beings and grant them complete freedom?” After contemplation, the Bodhisattva vows: “I shall diligently cultivate the six Perfections without regret, bringing fulfillment to sentient beings, purifying the Buddha-land, enabling them quickly to attain perfection and unsurpassed enlightenment. May all sentient beings in my Buddha-land be free from subordination to any master and enjoy complete freedom in all things. May they neither see the image of a ruler nor hear the very word ‘ruler.’ May only the Thus Come One, the Worthy One, the Perfectly Enlightened One govern all through the Dharma and be known as the King of Dharma.”
“Subhūti, through cultivating these six Perfections, the Great Bodhisattva quickly reaches perfection and swiftly attains the Wisdom of Omniscience.
Furthermore, Subhūti, there is a Great Bodhisattva practicing the six Perfections who sees sentient beings dwelling in various realms such as hell. The Bodhisattva thinks: “How can I rescue these beings so that distinctions among good and evil realms disappear?” After reflection, the Bodhisattva vows: “I shall diligently cultivate the six Perfections without regret, bringing fulfillment to sentient beings, purifying the Buddha-land, enabling them quickly to attain perfection and unsurpassed enlightenment. May there be no distinctions among good and evil realms in my Buddha-land—not even the names hell, animal, hungry ghost, asura, human, or deva. May all sentient beings be equal, practicing only one course of conduct: harmoniously cultivating Generosity through Wisdom, abiding in the emptiness of inner phenomena up to the emptiness of the intrinsic nature of emptiness; abiding in suchness up to the inconceivable realm; abiding in the Noble Truths of suffering, origin, cessation, and the path; practicing the Four Foundations of Mindfulness up to the Noble Eightfold Path; cultivating the Four Meditations, the Four Immeasurables, the Four Formless Absorptions; the Eight Liberations, Eight Masteries, Nine Successive Concentrations, Ten Totalities; the liberation gateways of Emptiness, Signlessness, and Wishlessness; all Dhāraṇī gateways and Samādhi gateways; the Five Eyes and Six Supernormal Powers; the Ten Powers of a Buddha up to the Eighteen Unique Qualities of a Buddha; mindfulness without forgetting and constant equanimity; omniscient wisdom, the wisdom of the path, and all-aspects wisdom; all practices of the Great Bodhisattva and the unsurpassed enlightenment of all Buddhas.”
“Subhūti, through these six Perfections, the Great Bodhisattva quickly reaches perfection and swiftly attains the Wisdom of Omniscience.
Subhūti, there is a Great Bodhisattva practicing the six Perfections who sees sentient beings born in four different ways: from the womb, from eggs, from moisture, and by transformation. Seeing this, the Bodhisattva thinks: “How can I rescue these beings so that there are no longer four different modes of birth?” After reflection, the Bodhisattva vows: “I shall diligently cultivate the six Perfections without attachment or regret, bringing fulfillment to sentient beings, purifying the Buddha-land, enabling them quickly to attain perfection and unsurpassed enlightenment. May there be no four different kinds of birth in my Buddha-land. May all sentient beings be born by transformation.”
“Subhūti, through cultivating these six Perfections, the Great Bodhisattva quickly reaches perfection and swiftly attains the Wisdom of Omniscience.
Subhūti, there is a Great Bodhisattva practicing the six Perfections who sees sentient beings lacking the wisdom of the five supernatural powers and therefore lacking freedom. The Bodhisattva thinks: “How can I help them attain the wisdom of the five supernatural powers?” After contemplation, the Bodhisattva vows: “I shall diligently cultivate the six Perfections without regret, bringing fulfillment to sentient beings, purifying the Buddha-land, enabling them quickly to attain perfection and unsurpassed enlightenment. May all beings in my Buddha-land possess the wisdom of the five supernatural powers and complete freedom.”
“Subhūti, through cultivating the six Perfections, the Great Bodhisattva quickly reaches perfection and swiftly attains the Wisdom of Omniscience.
Subhūti, there is a Great Bodhisattva practicing the six Perfections who sees sentient beings eating food by mouth, their bodies producing urine, feces, blood, and pus—filthy and repulsive. Seeing this, the Bodhisattva thinks: “How can I rescue these beings who eat morsel food and free their bodies from such impurities?” After contemplation, the Bodhisattva vows: “I shall diligently cultivate the six Perfections without regret, bringing fulfillment to sentient beings, purifying the Buddha-land, enabling them quickly to attain perfection and unsurpassed enlightenment. May all beings in my Buddha-land subsist solely on the sublime nourishment of Dharma bliss, like the beings of the Heaven of Utmost Purity of Radiance, with no impurity either inside or outside their bodies.”
“Subhūti, through cultivating the six Perfections, the Great Bodhisattva quickly reaches perfection and swiftly attains the Wisdom of Omniscience.
Furthermore, Subhūti, there is a Great Bodhisattva practicing the six Perfections who sees sentient beings whose bodies emit no light and who depend on external illumination. Seeing this, the Bodhisattva thinks: “How can I rescue these beings and free them from bodies without light?” After contemplation, the Bodhisattva vows: “I shall diligently cultivate the six Perfections without regret, bringing fulfillment to sentient beings, purifying the Buddha-land, enabling them quickly to attain perfection and unsurpassed enlightenment. May the bodies of all beings in my Buddha-land possess their own radiance, requiring no external light.”
“Subhūti, through cultivating the six Perfections, the Great Bodhisattva quickly reaches perfection and swiftly attains the Wisdom of Omniscience.
Furthermore, Subhūti, there is a Great Bodhisattva practicing the six Perfections who sees the dwellings of sentient beings marked by day and night, months, half-months, seasons, and years. Seeing this, the Bodhisattva thinks: “How can I rescue these beings so that there is neither day nor night nor changing seasons where they dwell?” After contemplation, the Bodhisattva vows: “I shall diligently cultivate the six Perfections without regret, bringing fulfillment to sentient beings, purifying the Buddha-land, enabling them quickly to attain perfection and unsurpassed enlightenment. May there be no terms such as day, night, month, half-month, or season in my Buddha-land.”
“Subhūti, through these six Perfections, the Great Bodhisattva quickly reaches perfection and swiftly attains the Wisdom of Omniscience.
Furthermore, Subhūti, there is a Great Bodhisattva practicing the six Perfections who sees sentient beings with short lifespans. The Bodhisattva thinks: “How can I help these beings escape such short lives?” After contemplation, the Bodhisattva vows: “I shall diligently cultivate the six Perfections without regret, bringing fulfillment to sentient beings, purifying the Buddha-land, enabling them quickly to attain perfection and unsurpassed enlightenment. May all beings in my Buddha-land possess lifespans so long that they cannot be measured even in countless kalpas.”
“Subhūti, through cultivating these six Perfections, that Great Bodhisattva quickly reaches perfection and swiftly attains the Wisdom of Omniscience.
Subhūti, there is a Great Bodhisattva practicing the six Perfections who sees sentient beings lacking auspicious marks. The Bodhisattva thinks: “How can I help them obtain such auspicious marks?” After contemplation, the Bodhisattva vows: “I shall diligently cultivate the six Perfections without regret, bringing fulfillment to sentient beings, purifying the Buddha-land, enabling them quickly to attain perfection and unsurpassed enlightenment. May the bodies of all beings in my Buddha-land be adorned with perfect auspicious marks, inspiring all who see them to experience pure and sublime joy.”
“Subhūti, through cultivating these six Perfections, the Great Bodhisattva quickly reaches perfection and swiftly attains the Wisdom of Omniscience.
Subhūti, there is a Great Bodhisattva practicing the six Perfections who sees sentient beings lacking wholesome roots. The Bodhisattva thinks: “How can I help these beings perfect their wholesome roots?” After contemplation, the Bodhisattva vows: “I shall diligently cultivate the six Perfections without regret, bringing fulfillment to sentient beings, purifying the Buddha-land, enabling them quickly to attain perfection and unsurpassed enlightenment. May all beings in my Buddha-land possess mature, supreme, and sublime wholesome roots. Through these wholesome roots, may they prepare every kind of exquisite offering to worship the Buddhas. By the power of this merit, wherever they are reborn, may they always be able to make offerings to the World-Honored Buddhas.”
“Subhūti, through cultivating these six Perfections, the Great Bodhisattva quickly reaches perfection and swiftly attains the Wisdom of Omniscience.
Subhūti, there is a Great Bodhisattva practicing the six Perfections who sees sentient beings afflicted by many bodily and mental illnesses. The body suffers from four diseases: disorders of wind, heat, phlegm, and mixed conditions. The mind suffers from four diseases: greed, hatred, delusion, and pride. Seeing this, the Bodhisattva thinks: “How can I rescue these beings from bodily and mental suffering?” After contemplation, the Bodhisattva vows: “I shall diligently cultivate the six Perfections without regret, bringing fulfillment to sentient beings, purifying the Buddha-land, enabling them quickly to attain perfection and unsurpassed enlightenment. May the bodies and minds of all beings in my Buddha-land be completely pure, free from every illness, so that even the names of bodily and mental diseases no longer exist.”
“Subhūti, through cultivating these six Perfections, the Great Bodhisattva quickly reaches perfection and swiftly attains the Wisdom of Omniscience.
Subhūti, there is a Great Bodhisattva practicing the six Perfections who sees sentient beings inclined toward the three different vehicles. Seeing this, the Bodhisattva thinks: “How can I rescue these beings so they abandon their preference for the Two Vehicles and aspire only to the unsurpassed Great Vehicle?” After contemplation, the Bodhisattva vows: “I shall diligently cultivate the six Perfections without regret, bringing fulfillment to sentient beings, purifying the Buddha-land, enabling them quickly to attain perfection and unsurpassed enlightenment. May all beings in my Buddha-land seek only unsurpassed enlightenment, desiring neither the attainments of Śrāvakas nor Pratyekabuddhas, so that even the term ‘Two Vehicles’ does not exist.”
“Subhūti, through cultivating these six Perfections, the Great Bodhisattva quickly reaches perfection and swiftly attains the Wisdom of Omniscience.
Subhūti, there is a Great Bodhisattva practicing the six Perfections who sees sentient beings overcome by arrogance, claiming attainment before attaining and realization before realizing. Seeing this, the Bodhisattva thinks: “How can I rescue these beings and free them from the fetter of conceit?” After reflection, the Bodhisattva vows: “I shall diligently cultivate the six Perfections without regret, bringing fulfillment to sentient beings, purifying the Buddha-land, enabling them quickly to attain perfection and unsurpassed enlightenment. May there be no arrogant beings in my Buddha-land. May all sentient beings be free from conceit.”
“Subhūti, through cultivating the six Perfections, the Great Bodhisattva quickly reaches perfection and swiftly attains the Wisdom of Omniscience.
Subhūti, there is a Great Bodhisattva practicing the six Perfections who sees Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones whose radiance, lifespan, and number of disciples are limited. Seeing this, the Bodhisattva thinks: “How can I ensure that my radiance, lifespan, and disciples are limitless?” After contemplation, the Bodhisattva vows: “I shall diligently cultivate the six Perfections without regret, bringing fulfillment to sentient beings, purifying the Buddha-land, enabling me quickly to attain perfection and unsurpassed enlightenment. Then my radiance, lifespan, and number of disciples shall all be without limit.”
“Subhūti, through cultivating these six Perfections, that Great Bodhisattva quickly reaches perfection and swiftly attains the Wisdom of Omniscience.
Furthermore, Subhūti, there is a Great Bodhisattva practicing the six Perfections who sees a Thus Come One dwelling in a land of limited extent. The Bodhisattva thinks: “How can I dwell in a realm of immeasurable vastness?” After contemplation, the Bodhisattva vows: “I shall diligently cultivate the six Perfections without regret, bringing fulfillment to sentient beings, purifying the Buddha-land, enabling me quickly to attain perfection and unsurpassed enlightenment. May the great thousandfold worlds in the ten directions, as numerous as the sands of the Ganges, unite into a single Buddha-land where I dwell, teaching and guiding immeasurable, countless, boundless sentient beings.”
“Subhūti, through cultivating these six Perfections, that Great Bodhisattva quickly reaches perfection and swiftly attains the Wisdom of Omniscience.
Furthermore, Subhūti, there is a Great Bodhisattva practicing the six Perfections who sees sentient beings wandering through saṃsāra for immeasurable ages and innumerable worlds of beings. Seeing this, the Bodhisattva thinks: “The limits of saṃsāra are like empty space, and the worlds of beings are also like empty space. Although there are ultimately no real beings who transmigrate or attain liberation, sentient beings mistakenly cling to such notions and thus revolve in birth and death, enduring boundless suffering. How can I rescue them?” After contemplation, the Bodhisattva vows: “I shall diligently cultivate the six Perfections without regret, bringing fulfillment to sentient beings, purifying the Buddha-land, enabling me quickly to attain perfection and unsurpassed enlightenment. I shall teach the unsurpassed Dharma to help sentient beings escape the heavy suffering of birth and death, enabling them to realize and know that both saṃsāra and liberation are without inherent existence and are ultimately empty.”
“Subhūti, through cultivating these six Perfections, the Great Bodhisattva quickly reaches perfection and swiftly attains the Wisdom of Omniscience.
Chapter 58: Gaṅgā Devī
At that time, among them was a heavenly maiden named Gaṅgā Devī. She rose from her seat, bowed to the Buddha, bared her left shoulder, knelt with her right knee on the ground, joined her palms respectfully, and said:
“World-Honored One, I shall fully cultivate the practices of generosity, moral discipline, patience, diligence, meditation, and the Perfection of Wisdom (Prajñāpāramitā), bringing accomplishment to all sentient beings and purifying the Buddha-land. The Pure Land that I adorn shall be just like the Buddha-land that the World-Honored One has today described to the great assembly in this profound Prajñāpāramitā sutra, where everything is complete and perfect.”
After speaking these words, Gaṅgā Devī respectfully scattered and offered to the Buddha various kinds of golden and silver flowers, flowers growing on land and in water, ornaments, and a set of golden celestial robes. Through the Buddha’s spiritual power, these offerings rose into the sky, circled clockwise, and transformed into a jeweled pavilion with four pillars and four corners above the Buddha’s head. The pavilion was beautifully adorned and exceedingly delightful. At that time, the heavenly maiden dedicated this store of merit equally to all sentient beings so that together they might dedicate it toward the attainment of supreme enlightenment.
Knowing that the heavenly maiden possessed such vast aspirations, the World-Honored One smiled. According to the way of all Buddhas, whenever they smile, rays of many colors shine forth from their faces. So it was with the Buddha: from His face radiated beams of blue, yellow, red, white, pink, purple, azure, and green light, illuminating immeasurable and boundless Buddha-worlds throughout the ten directions. The light then returned to this world, displayed great miraculous transformations, circled the Buddha three times, and entered the crown of His head.
Seeing this, Ānanda rose from his seat, bowed to the Buddha, bared his left shoulder, knelt with his right knee on the ground, joined his palms respectfully, and asked:
“World-Honored One, for what reason have You smiled? Whenever the Buddhas smile, there is always a cause.”
Then the World-Honored One said to Ānanda:
“In a future age, this heavenly maiden will become a Thus Come One, Worthy One, Perfectly Enlightened One in an eon called *Radiant Simile*, and her Buddha name will be *Golden Flower*. Ānanda, you should know that this is the final time she will bear a female body. After casting off this body, she will immediately assume a male body and will never again become female throughout future lives. After leaving this body, she will be reborn in the delightful land of the Immoveable Tathāgata, the Worthy and Perfectly Enlightened One, in the eastern direction. In that Buddha-land, she will diligently cultivate the pure holy life and will be known as Golden Flower. There she will practice the deeds of a great Bodhisattva.
“Ānanda, you should know that after Bodhisattva Golden Flower passes away from the Buddha-world of the Immoveable One, he will be reborn elsewhere, journeying from one Buddha-land to another, respectfully making offerings to, honoring, and praising all the Buddhas, the World-Honored Ones. Wherever and whenever he is born, he will always encounter a Buddha. It is like a Wheel-Turning King who moves joyfully from one palace to another throughout his life, his feet never touching the ground. Likewise, Bodhisattva Golden Flower will travel from one Buddha-land to another, always meeting Buddhas in every lifetime, always hearing the true Dharma, and practicing the Bodhisattva path.”
At that moment, Ānanda thought to himself: “When Bodhisattva Golden Flower attains Buddhahood, he too will expound the profound Prajñāpāramitā. I wonder whether the number of great Bodhisattvas in that assembly will equal the number of Bodhisattvas in the Buddha’s present assembly.”
Knowing his thought, the Buddha said to Ānanda:
“Just as you think, when Bodhisattva Golden Flower becomes a Buddha in the future, he too will expound the profound Prajñāpāramitā to the assembly, and the countless great Bodhisattvas present will be equal in number to those in this present assembly. Ānanda, you should know that when Bodhisattva Golden Flower becomes a Buddha, the number of ordained disciples will be so vast that it cannot be counted—not by hundreds, thousands, or even hundreds of thousands. One can only describe them as immeasurable, boundless, numbering in the hundreds of thousands, hundreds of millions, and tens of billions.
“Ānanda, you should also know that when Bodhisattva Golden Flower becomes a Buddha, that Buddha-land will not possess the many faults described in this Prajñāpāramitā sutra.”
Ānanda again addressed the Buddha:
“In the past, before which Buddha did this virtuous heavenly maiden first arouse the aspiration for supreme enlightenment, plant roots of merit, dedicate them, and make her vows, so that today she has encountered the Buddha, reverently honored and made offerings to Him, and received the prediction of irreversible attainment?”
The Buddha replied:
“Ānanda, in the past this heavenly maiden first aroused the aspiration for supreme enlightenment, planted roots of merit, and dedicated them before Buddha Dīpaṅkara. Therefore, today she has encountered Me, reverently honored and made offerings to Me, and has received the prediction of irreversible attainment.
“Ānanda, you should know that long ago I offered five flower branches to Buddha Dīpaṅkara and dedicated my merit with vows before Him. Knowing that My roots of merit had matured, Buddha Dīpaṅkara predicted My future Buddhahood, saying: ‘In a future age you will become a Buddha named Śānta, in a land called Endurance, during the eon named Virtuous.’ At that time, upon hearing the prediction of My supreme enlightenment, this heavenly maiden was overjoyed. She scattered golden flowers before the Buddha and immediately gave rise to the aspiration for supreme enlightenment, planting roots of merit and making this vow:
‘May I, in the future, when that Bodhisattva becomes a Buddha, receive a prediction just as the present Buddha has bestowed the prediction of supreme enlightenment upon him.’
“For this reason, I now bestow a prediction upon her.”
After hearing the Buddha speak, Ānanda rejoiced greatly and again said to the Buddha:
“In seeking supreme enlightenment, this heavenly maiden long ago planted roots of merit, and now they have matured. Therefore, the Thus Come One, the Worthy One, the Perfectly Enlightened One has bestowed a prediction upon her.”
The Buddha said to Ānanda:
“Indeed, just as you have said, in seeking supreme enlightenment, the heavenly maiden Gaṅgā long ago planted many roots of merit, and now they have matured. Therefore, I bestow upon her the prediction of irreversible attainment of supreme enlightenment, exactly as she has aspired.”