THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 454
Chapter 60: INFLATED PRIDE (3)
Furthermore, Subhūti, what do you think? Suppose that in this Southern Jambudvīpa, all sentient beings attained human bodies. After attaining human bodies, they aroused the mind to cultivate the practices of Bodhisattvas and all attained the unsurpassed enlightenment. There are good men and good women who throughout their entire lives bring the finest worldly provisions, precious and valuable, to make offerings, pay respect, honor, and praise those Tathāgatas, Arhats, Perfectly Enlightened Ones. They further dedicate all the roots of virtue they have accumulated equally to all sentient beings, transferring them toward unsurpassed enlightenment. Through this cause and condition, would those good men and good women obtain great merit?
Subhūti replied:
“World-Honored One, very much indeed.”
The Buddha said:
Subhūti, if among an assembly there are good men and good women who proclaim this profound Prajñāpāramitā Dharma, guide, establish, distinguish, and reveal it so that those people can easily understand it and have attention corresponding with the profound Prajñāpāramitā, then through this cause and condition, those good men and good women will obtain merit immeasurably greater than the previous merit.
Furthermore, Subhūti, what do you think? Suppose all sentient beings in a three-thousand great thousand world system attained human bodies at the same time. After attaining human bodies, they aroused the mind to cultivate the practices of Bodhisattvas and all attained unsurpassed enlightenment. There are good men and good women who throughout their entire lives bring all the finest provisions to make offerings, respect, and praise those Tathāgatas, Arhats, Perfectly Enlightened Ones. They further dedicate the roots of virtue from their cultivation equally to sentient beings, transferring them toward unsurpassed enlightenment. Through this cause and condition, would these good men and good women obtain great merit?
Subhūti replied:
“World-Honored One, very much indeed.”
The Buddha said:
Subhūti, if among an assembly there are good men and good women who proclaim the profound Prajñāpāramitā Dharma, guide, establish, distinguish, and reveal it so that they can easily understand it and have attention corresponding with the profound Prajñāpāramitā, then through this cause and condition these good men and good women will obtain merit immeasurably greater than the previous merit.
Furthermore, Subhūti, what do you think? Suppose that in Southern Jambudvīpa, all sentient beings, without being before or after one another, all attained human bodies. There are good men and good women who skillfully teach and guide them, causing them to abide in the ten wholesome actions, or the four meditative absorptions, or the four immeasurables, or the four formless concentrations, or the five supernormal powers, or the fruit of Stream-entry, or the fruit of Once-returning, or the fruit of Non-returning, or the fruit of Arhatship, or Pratyekabuddha enlightenment, or unsurpassed enlightenment, and then equally dedicate these roots of virtue from teaching and guiding those sentient beings toward unsurpassed enlightenment. Through this cause and condition, would those good men and good women obtain great merit?
Subhūti replied:
“World-Honored One, very much indeed!”
The Buddha said:
Subhūti, good men and good women who proclaim the Prajñāpāramitā Dharma among an assembly, guide, establish, distinguish, and reveal it so that they can easily understand it and have attention corresponding with the wisdom of all-knowing knowledge, through this cause and condition, these good men and good women obtain merit immeasurably greater than the previous merit.
Furthermore, Subhūti, what do you think? Suppose all sentient beings in a three-thousand great thousand world system simultaneously attained human bodies. There are good men and good women who seek ways to guide them, causing them to abide in the ten wholesome actions, or the four meditative absorptions, or the four immeasurables, or the four formless concentrations, or the five supernormal powers, or the fruit of Stream-entry, or the fruit of Once-returning, or the fruit of Non-returning, or the fruit of Arhatship, or Pratyekabuddha enlightenment, or unsurpassed enlightenment. They further equally dedicate these roots of virtue from teaching and guiding those sentient beings toward unsurpassed enlightenment. Through this cause and condition, would these good men and good women obtain great merit?
Subhūti replied:
“World-Honored One, very much indeed!”
The Buddha said:
Subhūti, good men and good women who expound this profound Prajñāpāramitā among an assembly, reveal, establish, distinguish, and illuminate it so that they can easily understand it and have attention corresponding with the wisdom of all-knowing knowledge, through this cause and condition, those good men and good women obtain merit immeasurably greater than the previous merit.
Subhūti, you should know that through diligence regarding this Dharma, that Great Bodhisattva gains superior power, reaches the other shore, and becomes a field of merit for sentient beings. Why is this so? Because this Great Bodhisattva diligently practices the true Dharma and therefore gains superior power; all sentient beings cannot compare with him, except the Tathāgata, Arhat, Perfectly Enlightened One. Why is this so? Subhūti, this Great Bodhisattva who practices Prajñāpāramitā, seeing sentient beings who do not receive benefit and happiness, immediately gives rise to great loving-kindness; this is not something that Śrāvakas and Pratyekabuddhas possess. Seeing sentient beings suffering, they immediately give rise to great compassion; this is not something that Śrāvakas and Pratyekabuddhas possess. Seeing sentient beings receiving benefit and happiness, they give rise to great sympathetic joy; this is not something that Śrāvakas and Pratyekabuddhas possess. Seeing sentient beings as separated from nature and separated from characteristics, they immediately give rise to great equanimity; this is not something that Śrāvakas and Pratyekabuddhas possess.
Subhūti, although this Great Bodhisattva gives rise equally to great loving-kindness, great compassion, great sympathetic joy, and great equanimity toward all sentient beings, this Great Bodhisattva does not cling to anything, unlike ordinary beings, Śrāvakas, and Pratyekabuddhas who, upon attaining something, give rise to attachment. Subhūti, although this Great Bodhisattva gives rise equally to the minds of loving-kindness, compassion, joy, and equanimity toward sentient beings, he does not constantly abide together with the mind of abandonment and continuously benefits and teaches sentient beings without temporarily forsaking them.
Subhūti, a Great Bodhisattva practicing Prajñāpāramitā obtains great light; namely, obtaining the great light of the Dāna pāramitā, obtaining the great light of the Śīla pāramitā, obtaining the great light of the Kṣānti pāramitā, obtaining the great light of the Vīrya pāramitā, obtaining the great light of the Dhyāna pāramitā, and obtaining the great light of the Prajñā pāramitā.
Subhūti, although not yet having attained the wisdom of all-knowing knowledge, this Great Bodhisattva has already attained non-retrogression regarding unsurpassed enlightenment, has crossed to the other shore, and is a field of merit for sentient beings, able to receive all clothing, food, drink, bedding, seats, medicines, and necessities. Subhūti, because he constantly has attention corresponding with Prajñāpāramitā, this Great Bodhisattva can fully repay the kindness of donors and can also draw near to the wisdom of all-knowing knowledge.
Therefore, Subhūti, any Great Bodhisattva who wishes not to falsely enjoy the offerings of kings, great ministers, and other sentient beings; who wishes only to show sentient beings the truly pure path; who wishes to become a great lamp illuminating sentient beings; who wishes to liberate sentient beings from the prison of the three realms; who wishes to give sentient beings the pure Dharma eye; who wishes to rescue sentient beings from the ocean of birth and death; who wishes to become a great island for sentient beings; who wishes to bestow ultimate peace and happiness upon sentient beings—must constantly abide in thoughts corresponding with the profound Prajñāpāramitā.
Subhūti, a Great Bodhisattva who constantly abides in thoughts corresponding with the profound Prajñāpāramitā, whatever he says is Dharma corresponding with Prajñāpāramitā. After speaking Dharma corresponding with Prajñāpāramitā, he then correctly contemplates the Dharma corresponding with Prajñāpāramitā.
Subhūti, this Great Bodhisattva constantly abides in thoughts corresponding with Prajñāpāramitā, not allowing any other thoughts to arise and intermingle even temporarily.
Subhūti, this Great Bodhisattva abides in thoughts corresponding with Prajñāpāramitā without ever temporarily abandoning them. It is like a person who previously never possessed a wish-fulfilling mani jewel, but later obtained one and was greatly delighted. Because he did not store it carefully, he lost it again. That person becomes greatly sorrowful, constantly lamenting and regretting it, and always thinks of a way to obtain that jewel again. Because of this thought, his mind is always thinking about the jewel. Likewise, Great Bodhisattvas should constantly abide in thoughts corresponding with Prajñāpāramitā. If they depart from thoughts corresponding with Prajñāpāramitā and the wisdom of all-knowing knowledge, then the thought corresponding with the wisdom of all-knowing knowledge is lost. Therefore, Subhūti, Great Bodhisattvas must constantly abide in thoughts corresponding with Prajñāpāramitā, because if they constantly abide in thoughts corresponding with Prajñāpāramitā, they will not lose thoughts corresponding with the wisdom of all-knowing knowledge.
At that time, Venerable Subhūti said to the Buddha:
“World-Honored One, all thoughts have emptiness as their own nature; the own nature of all thoughts is completely separated. The Dharma is also like this. Within all Dharma that has emptiness as its own nature and is separated in its own nature, whether Great Bodhisattva, Prajñāpāramitā, wisdom of all-knowing knowledge, or thoughts, none can be grasped. Why then does the Tathāgata, Arhat, Perfectly Enlightened One encourage Great Bodhisattvas not to be separated from thoughts corresponding with Prajñāpāramitā, and also not to be separated from thoughts corresponding with the wisdom of all-knowing knowledge?”
The Buddha said:
“Subhūti, the Great Bodhisattva who knows that all Dharma has emptiness as its own nature and separation as its own nature. This emptiness and separation are not made by Śrāvakas, not created by Pratyekabuddhas, not created by Bodhisattvas, not created by Tathāgatas, and not created by anyone. Yet all Dharma—the nature of certainty, the nature of abiding, the nature of Dharma, the Dharma realm, the nature of non-falsity, the nature of non-changing, the nature of equality, the nature of being free from arising, the realm of space, suchness, ultimate reality, and the inconceivable realm—always abide in this way. To be a Great Bodhisattva means not being separated from thoughts corresponding with Prajñāpāramitā, and also means not being separated from thoughts corresponding with the wisdom of all-knowing knowledge. Why is this so? Because the profound Prajñāpāramitā, the wisdom of all-knowing knowledge, and all thoughts have emptiness as their own nature and separation as their own nature. This emptiness and separation neither increase nor decrease; being able to fully understand it is called non-separation.”
Venerable Subhūti again said to the Buddha:
“If Prajñāpāramitā also has emptiness as its own nature and separation as its own nature, then why is it that after cultivating and realizing the equality-nature of Prajñāpāramitā, Great Bodhisattvas attain unsurpassed enlightenment?”
The Buddha said:
Good Manifestation, when the Great Bodhisattvas cultivate and realize the equal nature of the Perfection of Wisdom, it is not that the Buddha-dharmas increase or decrease; nor is it that the dharmas, the dharma of certainty, the dharma of abiding, the nature of dharma, the realm of dharma, the unfalse nature of emptiness, the unchanging nature, the equal nature, the nature free from arising, the realm of space, suchness, ultimate reality, the inconceivable realm, increase or decrease. Why is this? It is because the profound Perfection of Wisdom is neither one, nor two, nor three, nor four, nor many.
Good Manifestation, any Great Bodhisattva who, upon hearing of this Perfection of Wisdom, neither becomes frightened, confused, retreats, nor gives rise to doubt, is a Bodhisattva who has practiced the profound Perfection of Wisdom and has reached completion, who has abided in the irreversible stage of the Bodhisattva, who will quickly attain the highest unsurpassed Enlightenment, and who will bring great benefit to all sentient beings.
At that time, the Venerable Good Manifestation again addressed the Buddha:
“World-Honored One, is the profound Perfection of Wisdom itself, being empty, without the nature of being self-determined, and without the nature of being solid and firm, able to practice the profound Perfection of Wisdom?”
“Good Manifestation, it cannot be obtained.”
“World-Honored One, apart from the profound Perfection of Wisdom, which is truly empty, without the nature of being self-determined, and without the nature of being solid and firm, is there any dharma that can practice the Perfection of Wisdom?”
“Good Manifestation, it cannot be obtained.”
“World-Honored One, can the Perfection of Wisdom itself practice the Perfection of Wisdom?”
“Good Manifestation, it cannot be done.”
“World-Honored One, apart from the profound Perfection of Wisdom, is there any dharma that can practice the profound Perfection of Wisdom?”
“Good Manifestation, it cannot be obtained.”
“World-Honored One, can emptiness itself practice the dharma of emptiness?”
“Good Manifestation, it cannot be done.”
“World-Honored One, apart from emptiness, is there any dharma that can practice the dharma of emptiness?”
“Good Manifestation, it cannot be obtained.”
“World-Honored One, can form, feeling, perception, formations, and consciousness themselves practice the profound Perfection of Wisdom?”
“Good Manifestation, it cannot be done.”
“World-Honored One, apart from form, feeling, perception, formations, and consciousness, is there any dharma that can practice the profound Perfection of Wisdom?”
“Good Manifestation, it cannot be obtained.”
“World-Honored One, can the eye faculty through the mind faculty practice the Perfection of Wisdom?”
“Good Manifestation, it cannot be done.”
“World-Honored One, apart from the eye faculty through the mind faculty, is there any dharma that can practice the Perfection of Wisdom?”
“Good Manifestation, it cannot be obtained.”
“World-Honored One, can the form realm through the dharma realm practice the Perfection of Wisdom?”
“Good Manifestation, it cannot be done.”
“World-Honored One, apart from the form realm through the dharma realm, is there any dharma that can practice the Perfection of Wisdom?”
“Good Manifestation, it cannot be obtained.”
“World-Honored One, can the eye element through the mind element practice the Perfection of Wisdom?”
“Good Manifestation, it cannot be done.”
“World-Honored One, apart from the eye element through the mind element, is there any dharma that can practice the Perfection of Wisdom?”
“Good Manifestation, it cannot be obtained.”
“World-Honored One, can the form element through the dharma element practice the Perfection of Wisdom?”
“Good Manifestation, it cannot be done.”
“World-Honored One, apart from the form element through the dharma element, is there any dharma that can practice the Perfection of Wisdom?”
“Good Manifestation, it cannot be obtained.”
“World-Honored One, can the eye consciousness element through the mind consciousness element practice the Perfection of Wisdom?”
“Good Manifestation, it cannot be done.”
“World-Honored One, apart from the eye element through the mind consciousness element, is there any dharma that can practice the Perfection of Wisdom?”
“Good Manifestation, it cannot be obtained.”
“World-Honored One, can eye contact through mind contact practice the Perfection of Wisdom?”
“Good Manifestation, it cannot be done.”
“World-Honored One, apart from eye contact through mind contact, is there any dharma that can practice the Perfection of Wisdom?”
“Good Manifestation, it cannot be obtained.”
“World-Honored One, can the feelings arising from eye contact as condition through the feelings arising from mind contact as condition practice the profound Perfection of Wisdom?”
“Good Manifestation, it cannot be done.”
“World-Honored One, apart from the feelings arising from eye contact as condition through the feelings arising from mind contact as condition, is there any dharma that can practice the profound Perfection of Wisdom?”
“Good Manifestation, it cannot be obtained.”
“World-Honored One, can the element of earth through the element of consciousness practice the profound Perfection of Wisdom?”
“Good Manifestation, it cannot be done.”
“World-Honored One, apart from the element of earth through the element of consciousness, is there any dharma that can practice the profound Perfection of Wisdom?”
“Good Manifestation, it cannot be obtained.”
“World-Honored One, can causes and conditions through dominant conditions practice the profound Perfection of Wisdom?”
“Good Manifestation, it cannot be done.”
“World-Honored One, apart from causes and conditions through dominant conditions, is there any dharma that can practice the profound Perfection of Wisdom?”
“Good Manifestation, it cannot be obtained.”
“World-Honored One, can ignorance through old age and death practice the profound Perfection of Wisdom?”
“Good Manifestation, it cannot be done.”
“World-Honored One, apart from ignorance through old age and death, is there any dharma that can practice the profound Perfection of Wisdom?”
“Good Manifestation, it cannot be obtained.”
O World-Honored One, can the Perfection of Giving itself, up to and including the Perfection of Wisdom, practice the profound Perfection of Wisdom?
Subhūti, it cannot.
O World-Honored One, apart from the Perfection of Giving up to and including the Perfection of Wisdom, is there any dharma that can practice the profound Perfection of Wisdom?
Subhūti, it cannot.
O World-Honored One, can the very dharmas of emptiness of the internal, up to and including the emptiness of emptiness and lack of inherent nature, practice the Perfection of Wisdom?
Subhūti, it cannot.
O World-Honored One, apart from the dharmas of emptiness of the internal up to and including the emptiness of emptiness and lack of inherent nature, is there any dharma that can practice the profound Perfection of Wisdom?
Subhūti, it cannot.
O World-Honored One, can suchness itself, up to and including the inconceivable realm, practice the profound Perfection of Wisdom?
Subhūti, it cannot.
O World-Honored One, apart from suchness up to and including the inconceivable realm, is there any dharma that can practice the profound Perfection of Wisdom?
Subhūti, it cannot.
O World-Honored One, can the noble truths of suffering, origination, cessation, and the path themselves practice the Perfection of Wisdom?
Subhūti, it cannot.
O World-Honored One, apart from the noble truths of suffering, origination, cessation, and the path, is there any dharma that can practice the Perfection of Wisdom?
Subhūti, it cannot.
O World-Honored One, can the four meditative absorptions, the four immeasurables, and the four formless concentrations themselves practice the Perfection of Wisdom?
Subhūti, it cannot.
O World-Honored One, apart from the four meditative absorptions, the four immeasurables, and the four formless concentrations, is there any dharma that can practice the Perfection of Wisdom?
Subhūti, it cannot.
O World-Honored One, can the eight liberations up to and including the ten totalities themselves practice the Perfection of Wisdom?
Subhūti, it cannot.
O World-Honored One, apart from the eight liberations up to and including the ten totalities, is there any dharma that can practice the Perfection of Wisdom?
Subhūti, it cannot.
O World-Honored One, can the four foundations of mindfulness up to and including the eightfold noble path themselves practice the profound Perfection of Wisdom?
Subhūti, it cannot.
O World-Honored One, apart from the four foundations of mindfulness up to and including the eightfold noble path, is there any dharma that can practice the Perfection of Wisdom?
Subhūti, it cannot.
O World-Honored One, can the liberation doors of emptiness, signlessness, and wishlessness themselves practice the Perfection of Wisdom?
Subhūti, it cannot.
O World-Honored One, apart from the liberation doors of emptiness, signlessness, and wishlessness, is there any dharma that can practice the Perfection of Wisdom?
Subhūti, it cannot.
O World-Honored One, can the stages from the Pure View stage up to the stage of the Tathāgata themselves practice the Perfection of Wisdom?
Subhūti, it cannot.
O World-Honored One, apart from the stages from the Pure View stage up to the stage of the Tathāgata, is there any dharma that can practice the profound Perfection of Wisdom?
Subhūti, it cannot.
O World-Honored One, can the stages from the stage of Supreme Joy up to the Dharma Cloud stage themselves practice the Perfection of Wisdom?
Subhūti, it cannot.
O World-Honored One, apart from the stages from the stage of Supreme Joy up to the Dharma Cloud stage, is there any dharma that can practice the Perfection of Wisdom?
Subhūti, it cannot.
O World-Honored One, can all dhāraṇī teachings and all samādhi teachings themselves practice the profound Perfection of Wisdom?
Subhūti, it cannot.
O World-Honored One, apart from all dhāraṇī teachings and all samādhi teachings, is there any dharma that can practice the profound Perfection of Wisdom?
Subhūti, it cannot.
O World-Honored One, can the five kinds of eyes and the six supernatural powers themselves practice the Perfection of Wisdom?
Subhūti, it cannot.
O World-Honored One, apart from the five kinds of eyes and the six supernatural powers, is there any dharma that can practice the Perfection of Wisdom?
Subhūti, it cannot.
O World-Honored One, can the ten powers of the Tathāgata up to and including the eighteen unique qualities of a Buddha themselves practice the Perfection of Wisdom?
Subhūti, it cannot.
O World-Honored One, apart from the ten powers of the Tathāgata up to and including the eighteen unique qualities of a Buddha, is there any dharma that can practice the Perfection of Wisdom?
Subhūti, it cannot.
O World-Honored One, can the thirty-two excellent marks and the eighty minor characteristics themselves practice the Perfection of Wisdom?
Subhūti, it cannot.
O World-Honored One, apart from the thirty-two excellent marks and the eighty minor characteristics, is there any dharma that can practice the Perfection of Wisdom?
Subhūti, it cannot.
O World-Honored One, can the dharma of not forgetting and the nature of always equanimous relinquishment themselves practice the Perfection of Wisdom?
Subhūti, it cannot.
O World-Honored One, apart from the dharma of not forgetting and the nature of always equanimous relinquishment, is there any dharma that can practice the Perfection of Wisdom?
Subhūti, it cannot.
O World-Honored One, can the fruit of Stream-Entry up to and including Pratyekabuddha enlightenment itself practice the profound Perfection of Wisdom?
Subhūti, it cannot.
O World-Honored One, apart from the fruit of Stream-Entry up to and including Pratyekabuddha enlightenment, is there any dharma that can practice the profound Perfection of Wisdom?
Subhūti, it cannot.
O World-Honored One, can all the practices of Great Bodhisattvas and the unsurpassed enlightenment of all Buddhas themselves practice the Perfection of Wisdom?
Subhūti, it cannot.
O World-Honored One, apart from all the practices of Great Bodhisattvas and the unsurpassed enlightenment of all Buddhas, is there any dharma that can practice the profound Perfection of Wisdom?
Subhūti, it cannot.
O World-Honored One, can the Omniscient Knowledge, the Knowledge of the Paths, and the Knowledge of All Aspects themselves practice the profound Perfection of Wisdom?
Subhūti, it cannot.
O World-Honored One, apart from the Omniscient Knowledge, the Knowledge of the Paths, and the Knowledge of All Aspects, is there any dharma that can practice the Perfection of Wisdom?
Subhūti, it cannot.
O World-Honored One, can the true emptiness, the absence of independent emptiness, and the lack of substantial inherent nature of form, feeling, perception, formations, and consciousness themselves practice the profound Perfection of Wisdom?
Subhūti, it cannot.
O World-Honored One, apart from the true emptiness, the absence of independent emptiness, and the lack of substantial inherent nature of form, feeling, perception, formations, and consciousness, is there any dharma that can practice the profound Perfection of Wisdom?
Subhūti, it cannot.
O World-Honored One, can the true emptiness, the absence of independent emptiness, and the lack of substantial inherent nature of the Omniscient Knowledge, the Knowledge of the Paths, and the Knowledge of All Aspects themselves practice the profound Perfection of Wisdom?
Subhūti, it cannot.
O World-Honored One, apart from the emptiness, the absence of independent emptiness, and the lack of substantial inherent nature of the Omniscient Knowledge, the Knowledge of the Paths, and the Knowledge of All Aspects, is there any dharma that can practice the Perfection of Wisdom?
Subhūti, it cannot.
O World-Honored One, can the suchness, dharma realm, dharma nature, non-deceptive nature, unchanging nature, equal nature, non-arising nature, fixed dharma, abiding dharma, ultimate reality, space-like realm, and inconceivable realm of form, feeling, perception, formations, and consciousness practice the profound Perfection of Wisdom?
Subhūti, it cannot.
O World-Honored One, apart from the suchness, dharma realm, dharma nature, non-deceptive nature, unchanging nature, equal nature, non-arising nature, fixed dharma, abiding dharma, ultimate reality, space-like realm, and inconceivable realm of form, feeling, perception, formations, and consciousness, is there any dharma that can practice the profound Perfection of Wisdom?
Subhūti, it cannot.
O World-Honored One, likewise, can the suchness, dharma realm, dharma nature, non-deceptive nature, unchanging nature, equal nature, non-arising nature, fixed dharma, abiding dharma, ultimate reality, space-like realm, and inconceivable realm of the Omniscient Knowledge, the Knowledge of the Paths, and the Knowledge of All Aspects practice the profound Perfection of Wisdom?
Subhūti, it cannot.
O World-Honored One, apart from the Omniscient Knowledge, the Knowledge of the Paths, and the Knowledge of All Aspects, the suchness, dharma realm, dharma nature, non-deceptive nature, unchanging nature, equal nature, non-arising nature, fixed dharma, abiding dharma, ultimate reality, space-like realm, and inconceivable realm of the Omniscient Knowledge, the Knowledge of the Paths, and the Knowledge of All Aspects, is there any dharma that can practice the Perfection of Wisdom?
Subhūti, it cannot.
O World-Honored One, if all such dharmas cannot practice the profound Perfection of Wisdom, then how can Great Bodhisattvas practice the profound Perfection of Wisdom?
The Buddha said:
Subhūti, what do you think? Do you see any dharma that can practice the profound Perfection of Wisdom?
Subhūti replied:
O World-Honored One, I do not see any.
The Buddha said:
Thiện Hiện, what do you think? Do you see the profound Prajñāpāramitā as the practice of the Great Bodhisattvas?
Thiện Hiện replied:
World-Honored One, I do not see it.
The Buddha said:
Thiện Hiện, what do you think? Is the Dharma that you do not see a Dharma that can be practiced?
Thiện Hiện replied:
World-Honored One, it cannot be obtained.
The Buddha asked:
Thiện Hiện, what do you think? Does the Dharma that cannot be seen have arising and ceasing?
Thiện Hiện replied:
World-Honored One, it does not.
The Buddha said:
Thiện Hiện, the nature of all dharmas, as you have seen it, is precisely the Anutpattika-dharma-kṣānti (the patience with the non-arising of dharmas) of the Great Bodhisattvas. Any Great Bodhisattva who becomes fully mature in this Anutpattika-dharma-kṣānti will immediately receive the prediction from all Buddhas of non-retrogression in the unsurpassed, highest Enlightenment.
Regarding the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of the Buddha, and the immeasurable, boundless, superior virtues, this Great Bodhisattva is called one who can diligently practice in accordance with reality. If someone can diligently cultivate in this way yet does not attain the unsurpassed, highest Enlightenment, the wisdom of all aspects, great wisdom, and wondrous wisdom, such a thing cannot be. Why is this so? It is because this Great Bodhisattva has attained the Anutpattika-dharma-kṣānti up to the unsurpassed, highest Enlightenment and is always free from regression regarding the Dharma that has been attained.
The venerable Thiện Hiện again said to the Buddha:
World-Honored One, is it because of the non-arising nature of all dharmas that the Great Bodhisattvas receive the prediction of the unsurpassed, highest Enlightenment?
The Buddha said:
No, Thiện Hiện.
World-Honored One, is it because of the arising nature of all dharmas that the Great Bodhisattvas receive the prediction of non-retrogression in the unsurpassed, highest Enlightenment?
No, Thiện Hiện.
World-Honored One, is it because of both the arising and non-arising natures of all dharmas that the Great Bodhisattvas receive the prediction of non-retrogression in the unsurpassed, highest Enlightenment of the Buddha?
No, Thiện Hiện.
World-Honored One, is it because of the nature of all dharmas being neither arising nor non-arising that the Great Bodhisattvas receive the Buddha’s prediction of non-retrogression in the unsurpassed, highest Enlightenment of the Buddha?
No, Thiện Hiện.
World-Honored One, then by what means do the Great Bodhisattvas receive the Buddha’s prediction of non-retrogression in the unsurpassed, highest Enlightenment?
The Buddha said:
Thiện Hiện, what do you think? Do you see any dharma that can receive the Buddha’s prediction of non-retrogression in the unsurpassed, highest Enlightenment?
Thiện Hiện replied:
World-Honored One, there is none. I do not see any dharma that can receive the Buddha’s prediction of non-retrogression in the unsurpassed, highest Enlightenment, nor do I see any dharma that can attain the unsurpassed, highest Enlightenment of the Buddha. The one who attains it, the place of attainment, the time of attainment, and the reason for attainment are all impossible to grasp.
The Buddha said:
Thiện Hiện, it is so, it is so, just as you have said! With regard to all dharmas being without anything to attain, a Great Bodhisattva cannot think in this way: “I will attain the unsurpassed, highest Enlightenment; I will use this Dharma at that time and in that place to attain the unsurpassed, highest Enlightenment.”
Why is this so? Thiện Hiện, it is because the Great Bodhisattvas who cultivate this profound Prajñāpāramitā do not have any such discriminating thoughts. Why is this so? Thiện Hiện, it is because this profound Prajñāpāramitā is free from all discrimination. If anyone gives rise to various kinds of such discrimination, they are not practicing Prajñāpāramitā.
**Chapter 61: Learning Together (1)**
At that time, Śakra, Lord of the Devas, said to the Buddha:
World-Honored One, this Prajñāpāramitā is extremely profound, difficult to see, difficult to awaken to, inconceivable, beyond the realm of thought, and is the realization of those with brilliant and wondrous wisdom. It completely transcends all marks of discrimination.
World-Honored One, regarding this profound Prajñāpāramitā scripture, if a virtuous man or virtuous woman constantly delights in listening to it, receiving and upholding it, reciting it, fully mastering it, contemplating it correctly, practicing according to its teachings, and explaining it properly to others, continuing all the way to the unsurpassed, highest Enlightenment, without being mixed with other thoughts or mental factors, does this virtuous man or virtuous woman not only mature a small amount of roots of goodness but also become able to mature this matter within it?
At that time, the Buddha said to Śakra, Lord of the Devas:
Indeed, indeed, just as you have said! O Kāśika, regarding this profound Prajñāpāramitā scripture, if there are virtuous men or virtuous women who constantly delight in listening to it, preserving it, reciting it, fully mastering it, contemplating it correctly, practicing according to its teachings, and explaining it accurately to others in order to guide them toward the unsurpassed, highest Enlightenment, without mixing in other thoughts or mental factors, then these virtuous men and virtuous women will certainly mature vast roots of goodness and will be able to mature this matter within it.
O Kāśika, suppose there are virtuous men or virtuous women who can encourage sentient beings throughout this Southern Continent of Jambudvīpa and even throughout the trichiliocosm world-system to all practice the ten wholesome actions, or the four meditations, or the four immeasurables, or the four formless concentrations, or the five superknowledges; they would obtain immeasurable merit. But if there are virtuous men or virtuous women who, regarding this profound Prajñāpāramitā scripture, constantly delight in listening to it, receiving and upholding it, reciting it, fully mastering it, contemplating it correctly, practicing according to its teachings, and explaining it accurately to others, then the merit attained by these virtuous men and virtuous women is greater than the previously mentioned merit by hundreds of thousands, even countless times.
At that time, a Bhikṣu in the assembly asked Śakra, Lord of the Devas:
Kāśika, regarding this profound Prajñāpāramitā scripture, if a virtuous man or virtuous woman constantly remains attentive without distraction, delights in listening to it, receiving and upholding it, reciting it, fully mastering it, contemplating it correctly, practicing according to its teachings, and explaining it accurately to others in order to guide them toward the unsurpassed, highest Enlightenment, without being mixed with other thoughts or mental factors, is the merit obtained by that virtuous man or virtuous woman far greater than the immeasurable merit that all sentient beings in Jambudvīpa and throughout the trichiliocosm world-system would obtain by collectively practicing the ten wholesome actions, or the four meditations, or the four immeasurables, or the four formless concentrations, or the five superknowledges…?
Śakra, Lord of the Devas, replied:
Those virtuous men and virtuous women, having just generated the thought corresponding to the wisdom of all aspects, have already obtained great merit surpassing the merit gained by all sentient beings throughout Jambudvīpa up to the trichiliocosm through collectively practicing the ten wholesome deeds, the four meditations, the four immeasurables, the four formless concentrations, the five supernatural powers, and so forth—an immeasurable amount of merit multiplied by hundreds of thousands of times. How much more so if they are able, with regard to this profound Prajñāpāramitā scripture, to maintain an undisturbed mind, constantly delight in listening to, receiving and upholding it, reciting it, completely understanding it, properly reflecting upon it, practicing according to its teachings, and accurately explaining it to others, while directing themselves toward the unsurpassed perfect enlightenment without the mind and mental factors being mixed with other thoughts—the merit they obtain cannot be measured.
O Bhikṣu, you should know that the merit of wisdom of these virtuous men and virtuous women not only greatly surpasses the merit obtained by all sentient beings throughout Jambudvīpa up to the trichiliocosm through collectively practicing the ten wholesome deeds, the four meditations, and so forth, but also surpasses the merit obtained by gods, humans, and asuras. Why is this so? Because these virtuous men and virtuous women will quickly attain unsurpassed perfect enlightenment and benefit immeasurable sentient beings.
Bhikṣu, you should know that the merit of wisdom of these virtuous men and virtuous women not only surpasses the merit obtained by gods, humans, and asuras in the world, but also surpasses the merit of all Stream-enterers, Once-returners, Non-returners, Arhats, and Pratyekabuddhas. Why is this so? Because these virtuous men and virtuous women will quickly attain unsurpassed perfect enlightenment and benefit immeasurable sentient beings.
Bhikṣu, you should know that the merit of wisdom of these virtuous men and virtuous women not only surpasses the merit of all Stream-enterers, Once-returners, Non-returners, Arhats, and Pratyekabuddhas, but also surpasses the merit of all Great Bodhisattvas who, being separated from the skillful means of Prajñāpāramitā, practice the perfections of Giving, Pure Discipline, Patience, Diligence, and Meditative Absorption; abide in the inner emptiness up to the emptiness of the emptiness of inherent nature; abide in suchness up to the inconceivable realm; abide in the noble truths of suffering, origin, cessation, and path; practice the four meditations, four immeasurables, and four formless concentrations; practice the eight liberations, eight spheres of mastery, nine successive concentrations, and ten totalities; practice the four foundations of mindfulness up to the eightfold noble path; practice the liberations of emptiness, signlessness, and wishlessness; practice the stages from the Stage of Supreme Joy up to the Stage of Dharma Cloud; practice all dhāraṇī methods and all samādhi methods; practice the five types of eyes and the six supernatural powers; practice the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha; practice the qualities of not forgetting and constant equanimity; practice the wisdom of all knowledge, the wisdom of the paths, and the wisdom of all aspects; practice the contemplation of the twelve links of dependent origination in forward and reverse order; bring about the accomplishment of sentient beings; adorn and purify Buddha-fields; cultivate the practices of Great Bodhisattvas; and cultivate the attainment of unsurpassed perfect enlightenment. Why is this so? Because these virtuous men and virtuous women will quickly attain unsurpassed perfect enlightenment and benefit immeasurable sentient beings.
Bhikṣu, you should know that the merit and wisdom of these virtuous men and virtuous women also greatly surpass the merit of all Great Bodhisattvas who are separated from skillful means while practicing Prajñāpāramitā. Why is this so? Because these virtuous men and virtuous women will quickly attain unsurpassed perfect enlightenment and benefit immeasurable sentient beings.
Bhikṣu, you should know that these virtuous men and virtuous women are precisely Great Bodhisattvas. Through practicing profound Prajñāpāramitā exactly as explained, these Great Bodhisattvas cannot be subdued by all worldly beings, gods, humans, asuras, Bodhisattvas, Pratyekabuddhas, or Śrāvakas. They are able to continue the lineage of the wisdom of all knowledge without interruption and never separate from Buddhas, Bodhisattvas, and truly superior virtuous friends. Before long, they will sit upon the wondrous seat of enlightenment, cause all the retinues of Māra to be subdued, attain unsurpassed perfect enlightenment, and rescue sentient beings from birth, old age, sickness, and death, enabling them to attain complete peace and tranquility.
Bhikṣu, you should know that by cultivating the practice of Prajñāpāramitā exactly as explained, this Great Bodhisattva constantly learns the teachings that Great Bodhisattvas should learn and does not learn the teachings that Śrāvakas and Pratyekabuddhas learn.
Bhikṣu, you should know that because this Great Bodhisattva practices profound Prajñāpāramitā in this way and constantly learns the teachings that Great Bodhisattvas should learn, the Four Heavenly Kings who protect the world lead their respective heavenly hosts to come to this Bodhisattva, making offerings, showing respect, honoring, praising, and saying: “Excellent! Quickly strive diligently to learn the teachings that Great Bodhisattvas should learn; do not learn the teachings that Śrāvakas and Pratyekabuddhas learn. If you learn in this way, you will soon sit upon the wondrous seat of enlightenment and attain unsurpassed perfect enlightenment. Just as in the past the Tathāgata, the Worthy One, the Perfectly Enlightened One, accepted the four bowls offered by the Four Heavenly Kings, you too should accept them in the same way. Just as in the past the Four Great Heavenly Kings who protect the world offered four bowls, we too shall offer them in the same way.”
Bhikṣu, you should know that because this Great Bodhisattva practices profound Prajñāpāramitā and constantly learns the teachings that Great Bodhisattvas should learn, our lord of the gods leads his heavenly host to come to this Bodhisattva, making offerings, showing respect, honoring, praising, and saying: “Excellent, Great Being! Quickly strive diligently to cultivate the teachings that Great Bodhisattvas should learn; do not learn the teachings that Śrāvakas and Pratyekabuddhas learn. If you learn in this way, you will quickly sit upon the wondrous seat of enlightenment, quickly attain unsurpassed perfect enlightenment, turn the wondrous Dharma wheel, and save sentient beings.”
Bhikṣu, you should know that because this Great Bodhisattva practices profound Prajñāpāramitā in this way and constantly learns the teachings that Great Bodhisattvas need to learn, the celestial prince Wonderful Time Period, leading the heavenly hosts of the Time Period Heaven, comes to this Bodhisattva, making offerings, showing respect, honoring, praising, and saying: “Excellent, Great Being! Quickly strive diligently to cultivate the teachings that Great Bodhisattvas should learn; do not learn the teachings that Śrāvakas and Pratyekabuddhas learn. If you learn in this way, you will quickly sit upon the wondrous seat of enlightenment, attain unsurpassed perfect enlightenment, turn the wondrous Dharma wheel, and save sentient beings.”
Bhikṣu, you should know that because this Great Bodhisattva practices profound Prajñāpāramitā and constantly learns the teachings that Great Bodhisattvas learn, the celestial prince Wonderful Fullness of Joy, leading the heavenly hosts of the Joyful Heaven, comes to this Bodhisattva to make offerings, show respect, honor, praise, and say: “Excellent, Great Being! Quickly diligently learn what Great Bodhisattvas need to learn; do not learn the teachings that Śrāvakas and Pratyekabuddhas learn. Whoever learns in this way will soon sit upon the wondrous seat of enlightenment, attain unsurpassed perfect enlightenment, turn the wondrous Dharma wheel, and save sentient beings.”
Bhikṣu, you should know that because this Great Bodhisattva practices profound Prajñāpāramitā and constantly learns the teachings that Great Bodhisattvas need to learn, the celestial prince Enjoyment through Transformation, leading the heavenly hosts of the Heaven of Enjoyment through Transformation, comes to this Bodhisattva to make offerings, show respect, honor, praise, and say: “Excellent, Great Being! Quickly diligently learn the teachings that Great Bodhisattvas need to learn; do not learn the teachings that Śrāvakas and Pratyekabuddhas learn. Whoever learns in this way will soon sit upon the wondrous seat of enlightenment, attain unsurpassed perfect enlightenment, turn the wondrous Dharma wheel, and save sentient beings.”
Bhikṣu, you should know that because of practicing profound Prajñāpāramitā and constantly learning the teachings that Great Bodhisattvas need to learn, the celestial prince Wonderful Sovereignty, leading the heavenly hosts of the Heaven of Others’ Emanations of Enjoyment, comes to this Bodhisattva to make offerings, show respect, honor, praise, and say: “Excellent, Great Being! Quickly diligently learn the teachings that Great Bodhisattvas need to learn; do not learn the teachings that Śrāvakas and Pratyekabuddhas learn. Whoever learns in this way will soon sit upon the wondrous seat of enlightenment, attain unsurpassed perfect enlightenment, turn the wondrous Dharma wheel, and save sentient beings.”
Bhikṣu, you should know that because of practicing profound Prajñāpāramitā and constantly learning the teachings that Great Bodhisattvas need to learn, the Great Brahmā King of the Sahā World leads the Brahmā retinue, Brahmā ministers, and Brahmā assembly to come to this Bodhisattva to make offerings, show respect, honor, praise, and say: “Excellent, Great Being! Quickly diligently learn the teachings that Great Bodhisattvas need to learn; do not learn the teachings that Śrāvakas and Pratyekabuddhas learn. Whoever learns in this way will soon sit upon the wondrous seat of enlightenment and attain unsurpassed perfect enlightenment. I will come beneath the Bodhi tree and earnestly request that you turn the unsurpassed Dharma wheel, benefiting countless sentient beings.”
Bhikṣu, you should know that because of practicing profound Prajñāpāramitā and constantly learning the teachings that Great Bodhisattvas need to learn, the Heaven of Pure Radiance together with the heavenly hosts of the Radiant Heaven, Lesser Radiance Heaven, and Immeasurable Radiance Heaven come to this Bodhisattva to make offerings, show respect, honor, and praise; the Heaven of Universal Purity together with the heavenly hosts of the Pure Heaven, Lesser Pure Heaven, and Immeasurable Pure Heaven come to this Bodhisattva to make offerings, show respect, honor, and praise; the Heaven of Vast Fruit together with the heavenly hosts of the Vast Heaven, Lesser Vast Heaven, and Immeasurable Vast Heaven come to this Bodhisattva to make offerings, show respect, honor, and praise; the Heaven of Ultimate Form together with the heavenly hosts of the Non-afflicted Heaven, Non-heating Heaven, Good Appearance Heaven, and Good Vision Heaven come to this Bodhisattva to make offerings, show respect, honor, and praise, and all say: “Excellent, Great Being! Quickly diligently learn the teachings that Great Bodhisattvas need to learn; do not learn the teachings that Śrāvakas and Pratyekabuddhas learn. If you learn in this way, you will soon sit upon the wondrous seat of enlightenment, attain unsurpassed perfect enlightenment, turn the wondrous Dharma wheel, and save sentient beings.”
Bhikṣu, you should know that because this Great Bodhisattva practices profound Prajñāpāramitā exactly as explained, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, all Great Bodhisattvas, and all gods, nāgas, and asuras constantly protect and remember him. Therefore, all dangers, calamities, and hardships in the world, as well as sorrow and suffering of body and mind, cannot harm this Bodhisattva.
Bhikṣu, you should know that because this Great Bodhisattva practices profound Prajñāpāramitā exactly as explained, all illnesses in the world caused by the disharmony of the four elements cannot afflict him. These include illnesses such as diseases of the eyes, tongue, body, bones, and all four hundred and four kinds of illnesses. None of these exist in his body, except when karmic conditions transform into a lighter resultant effect.
Bhikṣu, you should know that through practicing profound Prajñāpāramitā exactly as explained, this Great Bodhisattva obtains immeasurable and boundless merit in the present and future lives. The Buddhas, the World-Honored Ones, are able to see, know, and understand this matter.