THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 456
Chapter 62: SAME NATURE (2)
Furthermore, Subhūti, whichever Great Bodhisattva cultivates and learns such profound Prajñāpāramitā, by virtue of skillful means and its majestic powers, will uphold all the Pāramitās, increase all the Pāramitās, and guide all the Pāramitās. Why is this so? Subhūti, it is because profound Prajñāpāramitā contains all the Pāramitās. Subhūti, just as the view of a self (satkāya-dṛṣṭi) can encompass the sixty-two erroneous views, so too profound Prajñāpāramitā encompasses all the Pāramitās. Subhūti, just as when all living beings die, because the life faculty ceases, the other faculties also cease accordingly, so too profound Prajñāpāramitā is like this: the other five Pāramitās, such as Giving and so forth, all follow along with it. Without Prajñāpāramitā, there would also be no other Pāramitās.
Therefore, Subhūti, whichever Great Bodhisattva wishes to reach the ultimate other shore of all the Pāramitās should study this profound Prajñāpāramitā.
Furthermore, Subhūti, whichever Great Bodhisattva cultivates and learns such profound Prajñāpāramitā becomes the most noble and supreme among all sentient beings. Why is this so? Because this Great Bodhisattva has already been able to cultivate and learn the most exalted Dharma.
Furthermore, Subhūti, what do you think? Are there many sentient beings in the trichiliocosm?
Subhūti replied:
World-Honored One, the sentient beings in Jambudvīpa alone are already very numerous; how much more so would the sentient beings throughout the trichiliocosm not be numerous!
The Buddha told Subhūti:
That is correct, that is correct, just as you have said! Subhūti, suppose that all sentient beings in the trichiliocosm simultaneously attained human bodies. After attaining human bodies, they all simultaneously generated the aspiration to seek the highest perfect enlightenment and practiced the conduct of Great Bodhisattvas together. After completing their practices, they all simultaneously realized the highest perfect enlightenment. If there were a Great Bodhisattva who throughout his entire life offered the finest and most beautiful garlands, flower fragrances, powdered fragrances, garments, necklaces, jeweled banners and streamers, parasols and canopies, music, lamps, dwellings, beds, food and drink, and medicines for treating illness, making offerings to, respectfully honoring, venerating, and praising these Tathāgatas, Arhats, Perfectly Enlightened Ones, then in your opinion, through these causes and conditions, would this Great Bodhisattva obtain great merit?
Subhūti replied:
World-Honored One, it would be extremely great!
The Buddha told Subhūti:
A Great Bodhisattva who constantly delights in listening to, receiving and upholding, reading and reciting this profound Prajñāpāramitā, who fully penetrates it through contemplation in accordance with reality, practices according to its teachings, copies it, and propagates it, obtains merit and virtue immeasurably greater than the merit and virtue described above. Why is this so? Because profound Prajñāpāramitā possesses complete meaning and great functions that can enable Great Bodhisattvas to quickly attain the highest perfect enlightenment.
Therefore, Subhūti, whichever Great Bodhisattva wishes to become foremost among all sentient beings, wishes to benefit all sentient beings, wishes to rescue those who have no one to rescue them, to become a place of refuge for those who have no refuge, a destination for those who have nowhere to go, eyes for those who are blind, light for those who have no light, a correct path for those who have lost their way, and enable those who have not attained Nirvāṇa to attain Nirvāṇa, must study this profound Prajñāpāramitā.
Subhūti, whichever Great Bodhisattva wishes to attain the highest perfect enlightenment, wishes to enter the realm traveled by the Tathāgatas, wishes to roam in the places where Buddhas roam, wishes to roar the lion’s roar of the Tathāgata, wishes to beat the unsurpassed Dharma drum of the Buddhas, wishes to ring the unsurpassed Dharma bell of the Buddhas, wishes to blow the unsurpassed Dharma conch of the Buddhas, wishes to ascend the unsurpassed Dharma throne of the Buddhas, wishes to proclaim the meaning of the unsurpassed Dharma of the Buddhas, wishes to destroy the net of doubt of all sentient beings, wishes to enter the nectar-like realm of the Buddhas, wishes to enjoy the wondrous Dharma bliss of the Buddhas, and wishes to realize the supreme virtues of the Tathāgata, should study such profound Prajñāpāramitā.
Subhūti, whichever Great Bodhisattva is able to learn such profound Prajñāpāramitā should know that there is no virtuous merit or wholesome root that he does not uphold, and no virtuous merit or wholesome root that he cannot attain. Why is this so? Because profound Prajñāpāramitā is the foundation upon which all virtuous merits and wholesome roots depend.
Venerable Subhūti said:
World-Honored One, how can Great Bodhisattvas who learn this profound Prajñāpāramitā uphold and attain all the virtuous merits and wholesome roots of the Śrāvakas and Pratyekabuddhas?
The Buddha told Subhūti:
These Great Bodhisattvas can also uphold and attain all the virtuous merits and wholesome roots of the Śrāvakas and Pratyekabuddhas, but they do not abide in them and are not attached to them. After correctly observing them with superior wisdom, they transcend the levels of the Śrāvakas and Pratyekabuddhas and enter the right nature of separation from arising of the Bodhisattva. There are no virtuous merits or wholesome roots that these Great Bodhisattvas cannot uphold and attain.
Subhūti, whichever Great Bodhisattva learns this profound Prajñāpāramitā is close to the wisdom of omniscience and quickly attains the highest perfect enlightenment.
Subhūti, whichever Great Bodhisattva learns profound Prajñāpāramitā is a true field of merit for all worldly beings, gods, humans, asuras, and so forth; surpassing the fields of merit of worldly beings, Śramaṇas, Brahmins, Śrāvakas, and Pratyekabuddhas; and quickly attains the wisdom of omniscience. Wherever such a Bodhisattva is born, he does not abandon Prajñāpāramitā, does not separate from Prajñāpāramitā, and constantly practices Prajñāpāramitā.
Subhūti, whichever Great Bodhisattva is able to learn this profound Prajñāpāramitā, know that he has already attained non-retrogression regarding the wisdom of omniscience, can correctly understand all phenomena, has departed from the levels of the Śrāvakas and Pratyekabuddhas, and is close to the highest perfect enlightenment.
Subhūti, whichever Great Bodhisattva thinks in this way: “This is Prajñāpāramitā, this is the time for cultivation, this is the place of cultivation, I am able to cultivate this profound Prajñāpāramitā, through this profound Prajñāpāramitā I abandon the dharmas that should be abandoned and will certainly attain the wisdom of omniscience,” that Great Bodhisattva does not practice Prajñāpāramitā and cannot understand Prajñāpāramitā. Why is this so? Because profound Prajñāpāramitā does not think: “I am Prajñāpāramitā; this is the time for cultivation; this is the place of cultivation; this is the practitioner; this Prajñāpāramitā is the basis of all phenomena; this Prajñāpāramitā illuminates all phenomena; this is the highest perfect enlightenment attained by Prajñāpāramitā.” If one understands in this way, then one is practicing Prajñāpāramitā.
Subhūti, whichever Great Bodhisattva thinks in this way: “This is not Prajñāpāramitā; this is not the time for cultivation; this is not the place of cultivation; it is not the practitioner; it is not through Prajñāpāramitā that all phenomena to be abandoned are relinquished; it is not through Prajñāpāramitā that one certainly attains the wisdom of omniscience.” Why is this so? Because all phenomena abide firmly in suchness, the Dharma realm, the nature of Dharma, the certainty of Dharma, the abiding of Dharma, ultimate reality, the realm of space, and the inconceivable realm; everything within them is without distinction. Subhūti, whichever Great Bodhisattva practices in this way is practicing Prajñāpāramitā.
Chapter 63: NON-DISCRIMINATION
At that time, Śakra, Lord of the Devas, silently thought: If a Great Bodhisattva cultivates Prajñāpāramitā up to Giving Pāramitā; abides in the emptiness of the internal up to the emptiness of the self-nature of emptiness; abides in suchness up to the inconceivable realm; abides in the Noble Truths of suffering, origin, cessation, and path; cultivates the four foundations of mindfulness up to the eightfold Noble Path; cultivates the four meditative absorptions, the four immeasurables, and the four formless concentrations; cultivates the eight liberations up to the ten universal bases; cultivates the liberation doors of emptiness, signlessness, and wishlessness; cultivates the stage of Extreme Joy up to the Dharma Cloud stage; cultivates all dhāraṇī teachings and all samādhi teachings; cultivates the five kinds of eyes and the six supernormal powers; cultivates the ten powers of the Tathāgata up to the eighteen unique qualities of the Buddha; cultivates the quality of never forgetting and the nature of constant equanimity; cultivates the wisdom of omniscience, the wisdom of the path aspect, and the wisdom of all aspects; cultivates all practices of Great Bodhisattvas; and cultivates the highest perfect enlightenment of all Buddhas, then such a being surpasses all sentient beings, let alone attaining the highest perfect enlightenment. If sentient beings, upon merely hearing the name of the wisdom of omniscience, can already gain benefits for themselves among humans and obtain a lifespan and reputation greatly surpassing the world, how much more so if they generate the aspiration for the highest perfect enlightenment or constantly listen to this Prajñāpāramitā scripture? If sentient beings are able to generate the aspiration for the highest perfect enlightenment and listen to this profound Prajñāpāramitā scripture, they will obtain virtues that other sentient beings all desire and cannot equal.
After thinking this, Śakra, Lord of the Devas, scattered wondrous fragrant heavenly flowers as offerings to the Tathāgata, Arhat, Perfectly Enlightened One, and the Great Bodhisattvas. After scattering those flowers, he made the following vow: “If virtuous men and virtuous women of the Bodhisattva vehicle wish to attain the highest perfect enlightenment, may the virtuous roots and merits that I have accumulated help such persons quickly perfect the unsurpassed Buddha Dharma and the wisdom of omniscience that they seek; may the virtuous roots and merits that I have accumulated help fulfill their natural aspirations regarding causes and Dharma, enabling them to attain the true undefiled Dharma and quickly fulfill their wishes; may the virtuous roots and merits that I have accumulated help those who wish to hear the Dharma quickly fulfill their wishes; may the virtuous roots and merits that I have accumulated help those seeking the Śrāvaka or Pratyekabuddha vehicles quickly attain their aspirations.”
After making this vow, he immediately said to the Buddha:
O World-Honored One, if the virtuous sons and virtuous daughters belonging to the Bodhisattva Vehicle have generated the aspiration to seek the unsurpassed, supreme Enlightenment, I too shall throughout my entire life never give rise to any other thought that would cause those people to retreat from the great Bodhi mind; I shall never give rise to any other thought that would cause the great Bodhisattvas to become weary of, abandon, or turn away from the unsurpassed supreme Enlightenment, retreating to the stages of the Śrāvakas or Pratyekabuddhas.
O World-Honored One, if a great Bodhisattva has generated a mind that delights in unsurpassed supreme Enlightenment, I vow that this mind will increase manyfold and quickly attain unsurpassed supreme Enlightenment. I vow that those great Bodhisattvas, after having seen all kinds of suffering in cyclic existence, for the benefit and happiness of the world, gods, humans, asuras, and others, will generate many firm and vast vows:
“I myself have crossed the great ocean of birth and death; I must diligently help those who have not yet crossed it to cross over. I myself have broken the bonds of birth and death; I must diligently break the bonds of those who have not yet been freed. I myself have become secure from the fears of birth and death; I must diligently cause those who are not yet secure to become secure. I myself have attained ultimate Nirvāṇa; I must diligently cause those who have not yet attained it to attain it together.”
O World-Honored One, how much merit do virtuous sons and virtuous daughters gain if they generate a mind of rejoicing in the wholesome roots and virtues of great Bodhisattvas who have only recently generated the aspiration? How much merit do they gain by rejoicing in the wholesome roots and virtues of Bodhisattvas who generated the aspiration long ago? How much merit do they gain by rejoicing in the wholesome roots and virtues of great Bodhisattvas who have generated the aspiration at the irreversible stage? How much merit do they gain by rejoicing in the wholesome roots and virtues of Bodhisattvas who are bound by only one remaining lifetime?
At that time, the Buddha said to Śakra, lord of the gods:
“Kāśika, the boundaries of the four great continents can still be known, but the merit produced by the rejoicing mind of these virtuous sons and virtuous daughters cannot be measured. Kāśika, even the boundaries of a three-thousand-great-thousand world system can be known, but the merit produced by the rejoicing mind of these virtuous sons and virtuous daughters cannot be known or measured.
“Kāśika, suppose the three-thousand-great-thousand world system were transformed into a great ocean. Suppose someone split a single strand of hair into one hundred tiny strands, dipped the tip of one tiny strand into that great ocean, and used that as a unit of measurement. Even then, one could know the number of drops of water in that ocean according to such units. But the merit produced from the rejoicing mind of these virtuous sons and virtuous daughters cannot be measured.”
At that time, Śakra again addressed the Buddha:
“O World-Honored One, if any sentient beings do not rejoice in the wholesome roots and virtues of great Bodhisattvas, they should be known as being possessed by Māra. O World-Honored One, if any sentient beings do not rejoice in the wholesome roots and virtues of great Bodhisattvas, they should be known as companions of evil Māra. O World-Honored One, if sentient beings do not rejoice in the wholesome roots and virtues of great Bodhisattvas, they should be known as having died from the realm of Māra and been born in this world.
“Why is this so? Because when great Bodhisattvas, seeking to attain unsurpassed supreme Enlightenment, cultivate the practices of great Bodhisattvas, if sentient beings rejoice in and dedicate toward Enlightenment the wholesome roots and virtues of those great Bodhisattvas, then they can destroy all the palaces and retinues of Māra’s armies.
“O World-Honored One, if sentient beings, with deep sincerity, revere the Buddha, Dharma, and Saṅgha, and wherever they are born always wish to encounter Buddhas, always wish to hear the Dharma, and always delight in meeting the Saṅgha, then they should rejoice in the wholesome roots and virtues of great Bodhisattvas. After rejoicing, they should dedicate it toward unsurpassed supreme Enlightenment and should not generate any mistaken thoughts. If they can do so, they will quickly attain unsurpassed supreme Enlightenment, benefit sentient beings, and defeat Māra’s armies.”
At that time, the Buddha said to Śakra, lord of the gods:
“Indeed, indeed, Kāśika, it is just as you have said! If sentient beings, with deep sincerity, rejoice in and dedicate toward unsurpassed supreme Enlightenment the wholesome roots and virtues of great Bodhisattvas, then these sentient beings will quickly perfect the practices of great Bodhisattvas and quickly attain unsurpassed supreme Enlightenment.
If sentient beings, with deep sincerity, rejoice in and dedicate toward unsurpassed supreme Enlightenment the wholesome roots and virtues of great Bodhisattvas, then these sentient beings possess great majesty and virtue; they constantly serve all Tathāgatas, Arhats, Perfectly Enlightened Ones, and spiritual friends; they constantly hear the profound Prajñāpāramitā scriptures and understand their meaning.
Kāśika, because these sentient beings have matured such wholesome roots of rejoicing and dedication, wherever they are born they will always be offered offerings, respected, honored, and praised by all the worlds of gods, humans, and asuras. They will not see unpleasant forms, hear evil sounds, smell foul odors, taste inferior flavors, experience unpleasant sensations, or think evil thoughts. They will never be separated from the Blessed Buddhas. Going from one Buddha-field to another, they will draw near to Buddhas, plant wholesome roots, bring about the accomplishment of sentient beings, and adorn and purify Buddha-fields.
Why is this so?
Kāśika, it is because these sentient beings, in their innermost minds, are able to rejoice in the immeasurable wholesome roots and virtues of great Bodhisattvas who have newly generated the aspiration and dedicate them toward unsurpassed supreme Enlightenment; they are able to rejoice in the immeasurable wholesome roots and virtues of great Bodhisattvas from the First Ground through the Tenth Ground and dedicate them toward unsurpassed supreme Enlightenment; and they are able to rejoice in the immeasurable wholesome roots and virtues of great Bodhisattvas who are bound by only one remaining lifetime and dedicate them toward unsurpassed supreme Enlightenment.
Therefore, the wholesome roots of these sentient beings continually increase, and they quickly attain unsurpassed supreme Enlightenment. After attaining unsurpassed supreme Enlightenment, they are able to benefit immeasurable, countless, and boundless sentient beings throughout future ages, helping them enter the realm of Nirvāṇa without remainder.
Therefore, Kāśika, virtuous sons and virtuous daughters belonging to the Bodhisattva Vehicle should rejoice in the wholesome roots and virtues of great Bodhisattvas who have newly generated the aspiration, of great Bodhisattvas who generated the aspiration long ago, of great Bodhisattvas who are irreversible, and of great Bodhisattvas who are bound by only one remaining lifetime, and dedicate them toward unsurpassed supreme Enlightenment.
When generating rejoicing and dedication, they should not cling to the rejoicing and dedication as being within the mind or apart from the mind. They should not cling to cultivation as being within the mind or apart from the mind. Whoever can avoid such attachment while rejoicing, dedicating, and practicing the deeds of great Bodhisattvas will quickly attain unsurpassed supreme Enlightenment and will be able to bring benefit and happiness to sentient beings throughout future ages, helping them all abide in ultimate Nirvāṇa.”
At that time, the venerable Subhūti addressed the Buddha:
“O World-Honored One, as the Buddha has taught, all phenomena are like illusions, up to and including phenomena resembling magical transformations. How can a great Bodhisattva use an illusory mind to attain unsurpassed supreme Enlightenment?”
The Buddha said to Subhūti:
“What do you think? Do you see the illusory mind of a great Bodhisattva?”
Subhūti replied:
“No, World-Honored One. I do not see it. I do not see illusion, nor do I see a mind that is like illusion.”
The Buddha taught:
“Subhuti, what do you think? If there were a place where there is no illusion and no mind that is like an illusion, do you see that this mind could attain the unsurpassed, perfect enlightenment?”
Subhuti replied:
“No, World-Honored One! I do not see anywhere that there is no illusion and no mind that is like an illusion, yet there is a mind that can attain the unsurpassed, perfect enlightenment.”
The Buddha said to Subhuti:
“What do you think? If there were a place apart from illusion, apart from the mind that is like an illusion, do you see any phenomenon that could attain the unsurpassed, perfect enlightenment?”
Subhuti replied:
“No, World-Honored One! I do not see anywhere that is apart from illusion, apart from the mind that is like an illusion, where there is any phenomenon that can attain the unsurpassed, perfect enlightenment. World-Honored One, I do not see any place apart from mind and phenomena where one can speak of what phenomena are existent and what phenomena are nonexistent, because all phenomena are completely far removed. If all phenomena are completely far removed, then one cannot establish that this phenomenon exists and that phenomenon does not exist. If phenomena cannot be established as existent or nonexistent, then one cannot say that they can attain the unsurpassed, perfect enlightenment. This is because a phenomenon that is without any inherent possession cannot attain Bodhi.
Why is this so? Because all phenomena have the nature of being without inherent possession and cannot be grasped; they are unborn, undying, undefiled, and pure. Why is this so? World-Honored One, it is because the Perfection of Wisdom, up to and including the Perfection of Giving, are completely far removed; emptiness of the inner phenomena, up to and including emptiness of the emptiness of self-nature, are completely far removed; Suchness, up to and including the inconceivable realm, are completely far removed; the noble truths of suffering, origin, cessation, and path are completely far removed; the four foundations of mindfulness, up to and including the eightfold noble path, are completely far removed; the four meditative absorptions, the four immeasurables, and the four formless concentrations are completely far removed; the eight liberations, up to and including the ten universal bases, are completely far removed; the liberation doors of emptiness, signlessness, and wishlessness are completely far removed; the stages from the Stage of Supreme Joy up to the Dharma Cloud Stage are completely far removed; all dharani gates and all samadhi gates are completely far removed; the five kinds of eyes and the six supernatural powers are completely far removed; the ten powers of the Tathagata, up to and including the eighteen unique qualities of a Buddha, are completely far removed; the quality of never forgetting and the nature of always maintaining equanimity are completely far removed; the wisdom of all, the wisdom of the path-aspects, and the wisdom of all aspects are completely far removed; all practices of Bodhisattvas are completely far removed; the unsurpassed, perfect enlightenment of all Buddhas is completely far removed; and the wisdom of omniscience is completely far removed.
World-Honored One, if phenomena are completely far removed, then they should neither be cultivated nor abandoned. Such phenomena also cannot have any place from which they arise. Because the profound Perfection of Wisdom is completely far removed, there is likewise no place where phenomena can arise.
World-Honored One, since the profound Perfection of Wisdom is completely far removed, why then is it said: ‘Great Bodhisattvas rely on the profound Perfection of Wisdom to attain the unsurpassed, perfect enlightenment’? Since the unsurpassed, perfect enlightenment of the Buddhas is also completely far removed, how can a far-removed phenomenon attain a far-removed phenomenon? Therefore, should it not be said that the Perfection of Wisdom does not attain the unsurpassed, perfect enlightenment?”
The Buddha said to Subhuti:
“Excellent, excellent! It is exactly as you have said. Why is this so? Subhuti, the profound Perfection of Wisdom, up to and including the Perfection of Giving, is completely far removed; likewise, all practices of great Bodhisattvas are completely far removed, the unsurpassed, perfect enlightenment of the Buddhas is completely far removed, and the wisdom of omniscience is also completely far removed.
Subhuti, because the Perfection of Wisdom, up to and including the Perfection of Giving, is completely far removed, it can be said that great Bodhisattvas attain the unsurpassed, perfect enlightenment that is completely far removed. Likewise, because the wisdom of omniscience is also completely far removed, it can be said that great Bodhisattvas attain the unsurpassed, perfect enlightenment that is completely far removed.
Subhuti, if the profound Perfection of Wisdom, up to and including the Perfection of Giving, were not completely far removed, then it would not be the Perfection of Wisdom, up to and including the Perfection of Giving. Likewise, if omniscience were not completely far removed, then it would not be the wisdom of omniscience.
Subhuti, because the profound Perfection of Wisdom, up to and including the Perfection of Giving, is completely far removed, it is called the Perfection of Wisdom, up to and including the Perfection of Giving. Likewise, because the wisdom of omniscience is completely far removed, it is called the wisdom of omniscience.
Therefore, Subhuti, it is not that great Bodhisattvas do not rely on the profound Perfection of Wisdom to attain the unsurpassed, perfect enlightenment.
Subhuti, although a far-removed phenomenon cannot attain a far-removed phenomenon, it is not that one does not need to rely on the profound Perfection of Wisdom to attain the unsurpassed, perfect enlightenment.
Therefore, those great Bodhisattvas who wish to attain the unsurpassed, perfect enlightenment must constantly and diligently cultivate and study this profound Perfection of Wisdom.”
The Venerable Subhuti said:
“World-Honored One, are all the practices carried out by great Bodhisattvas of profound significance?”
The Buddha said to Subhuti:
“Indeed, indeed! The phenomena practiced by great Bodhisattvas have extremely profound meaning. They are difficult to see, difficult to understand, not within the realm of thought, beyond the sphere of what can be conceived. They are the subtle and wondrous inner realization of the wise, a realization that cannot be expressed.
Subhuti, you should know that great Bodhisattvas accomplish what is difficult to accomplish. Although they practice such phenomena of profound meaning, they are able to avoid attaining the states of the Hearers and Solitary Buddhas.”
The Venerable Subhuti again said to the Buddha:
“According to my understanding, what the Buddha has said means that the actions of great Bodhisattvas are not difficult, and one should not say that they can accomplish what is difficult to accomplish. Why is this so? Because the meaning of the phenomena realized by great Bodhisattvas cannot be grasped; the Perfection of Wisdom that can realize them cannot be grasped; the phenomenon realized, the one who realizes, the place of realization, and the time of realization cannot all be grasped.
World-Honored One, when great Bodhisattvas contemplate that phenomena cannot be grasped, what meaning of phenomena can there be that serves as the object to be realized? What Perfection of Wisdom can there be that serves as the means of realization? And what phenomena can create the phenomenon realized, the one who realizes, the place of realization, and the time of realization?
Then how can one grasp the cause by which the unsurpassed, perfect enlightenment is attained? Even the unsurpassed, perfect enlightenment cannot be attained, much less the attainment of the states of the Hearers and Solitary Buddhas.
World-Honored One, if one practices in this way, it is called the Bodhisattva’s practice of non-attainment. Any great Bodhisattva who can practice with this spirit of non-attainment will not encounter obstacles regarding all phenomena.”
Venerable World-Honored One, when hearing this teaching, whatever Great Bodhisattva does not become frightened, tremble, become sorrowful, regretful, confused, or retreat, that is practicing the Perfection of Wisdom.
Venerable World-Honored One, when practicing in this way, this Great Bodhisattva does not see any characteristics, does not see oneself as doing, does not see oneself as not doing, does not see the Perfection of Wisdom as a Dharma that one practices, does not see the unsurpassed Perfect Enlightenment as a place that one attains, nor does one see the time of attainment or the place of attainment.
Venerable World-Honored One, when practicing the profound Perfection of Wisdom, this Great Bodhisattva does not think: “I am far from the state of the Śrāvakas and Pratyekabuddhas; I am close to the unsurpassed Perfect Enlightenment.” Venerable World-Honored One, it is like space, which does not think: “I am far from that Dharma or close to it.” Why is this so? Because space neither moves nor differs, neither discriminates nor makes distinctions. The Bodhisattvas are likewise. When practicing the profound Perfection of Wisdom, they do not think: “I am far from the state of the Śrāvakas and Pratyekabuddhas; I am close to the unsurpassed Perfect Enlightenment.” Why is this so? Because the profound Perfection of Wisdom makes no distinctions regarding all dharmas.
Venerable World-Honored One, it is like a person skilled in magic who does not think: “Are the magical objects, the magician, and the spectators near or far from me?” Why is this so? Because what is created through magic has no discrimination. Likewise, Great Bodhisattvas practicing the profound Perfection of Wisdom do not think: “I have left behind the state of the Śrāvakas and Pratyekabuddhas; I am close to the unsurpassed Perfect Enlightenment.” Why is this so? Because the profound Perfection of Wisdom makes no distinctions regarding all dharmas.
Venerable World-Honored One, it is like shadows and reflections that do not think: “Am I far from or close to the original object upon which I depend?” Why is this so? Because reflections appear without discrimination. Likewise, when practicing the profound Perfection of Wisdom, Great Bodhisattvas do not think: “I have left behind the state of the Śrāvakas and Pratyekabuddhas.” Why is this so? Because the Perfection of Wisdom does not give rise to discrimination regarding all dharmas.
Venerable World-Honored One, Great Bodhisattvas who practice the profound Perfection of Wisdom have no attachment or aversion. Why is this so? Because the Perfection of Wisdom, attachment and aversion, and the self-nature of the objects of attachment and aversion are all impossible to apprehend.
Venerable World-Honored One, just as the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones have neither attachment nor aversion toward all dharmas, likewise Great Bodhisattvas practicing the profound Perfection of Wisdom also have neither attachment nor aversion toward all dharmas. Why is this so? Because Buddhas and Bodhisattvas practicing the profound Perfection of Wisdom eliminate attachment and aversion.
Venerable World-Honored One, just as the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones have completely abandoned all discrimination, all kinds of discrimination, and pervasive discrimination; likewise, Great Bodhisattvas practicing the profound Perfection of Wisdom also completely depart from all discrimination, all kinds of discrimination, and pervasive discrimination. Why is this so? Because Buddhas and Bodhisattvas practicing the profound Perfection of Wisdom have no discrimination regarding all dharmas.
Venerable World-Honored One, just as Buddhas do not think: “I have left behind the state of the Śrāvakas and Pratyekabuddhas; I am close to the unsurpassed Perfect Enlightenment,” likewise Great Bodhisattvas practicing the profound Perfection of Wisdom do not think: “I have left behind the state of the Śrāvakas and Pratyekabuddhas; I am close to the unsurpassed Perfect Enlightenment.” Why is this so? Because Buddhas and Bodhisattvas practicing the profound Perfection of Wisdom have no discrimination regarding all dharmas.
Venerable World-Honored One, just as the transformations created by the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones do not think: “I have left behind the state of the Śrāvakas and Pratyekabuddhas; I am close to the unsurpassed Perfect Enlightenment,” why is this so? Because all Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones and their created transformations have no discriminating mind. Likewise, Great Bodhisattvas practicing the profound Perfection of Wisdom do not think: “I have left behind the state of the Śrāvakas and Pratyekabuddhas; I am close to the unsurpassed Perfect Enlightenment.” Why is this so? Because the profound Perfection of Wisdom has no discrimination regarding all dharmas.
Venerable World-Honored One, it is like when Buddhas create an illusory person in order to accomplish some task. The created person does not think: “I can accomplish such a task.” Why is this so? Because created beings have no discrimination. The profound Perfection of Wisdom is also like this: because there are tasks to be done, one diligently cultivates it. After cultivation, although one can become skilled in the task, there is no discrimination regarding what has been done. Why is this so? This is because the profound Perfection of Wisdom itself is a Dharma without discrimination.
Venerable World-Honored One, it is like a skilled craftsman or his apprentices who, because there is work to be done, create machines in the forms of women, men, elephants, or horses. Although these machines have things they do, they have no discrimination. Why is this so? Because the nature of these mechanical forms is without discrimination. The profound Perfection of Wisdom is likewise: because there are tasks to be done, it is established. After it is established and even after the task is completed, it completely has no discrimination regarding actions and speech. Why is this so? This is because the profound Perfection of Wisdom is inherently a Dharma without discrimination.
At that time, Śāriputra asked Subhūti:
“Is it only the Perfection of Wisdom that is without discrimination, or are the Perfections of Meditation, Diligence, Patience, Pure Morality, and Giving also without discrimination?”
Subhūti replied:
“It is not only the Perfection of Wisdom that is without discrimination; the Perfections of Meditation, Diligence, Patience, Pure Morality, and Giving are also without discrimination.”
Śāriputra said:
“Are only the six Perfections without discrimination, or are form, feeling, perception, formations, and consciousness also without discrimination? Are the eye faculty through the mind faculty also without discrimination? Are the objects of the eye through the objects of Dharma also without discrimination? Are the eye element through the mind element also without discrimination? Are the form element through the Dharma element also without discrimination? Are the eye consciousness element through the mind consciousness element also without discrimination? Are eye contact through mind contact also without discrimination? Are the feelings arising dependent on eye contact through the feelings arising dependent on mind contact also without discrimination? Are the earth element through the consciousness element also without discrimination? Is ignorance through old age and death also without discrimination? Are emptiness of internal phenomena through emptiness of the non-self-nature of emptiness itself also without discrimination? Are suchness through the inconceivable realm also without discrimination? Are the Noble Truths of suffering, origin, cessation, and path also without discrimination? Are the four meditative absorptions, the four immeasurables, and the four formless attainments also without discrimination? Are the eight liberations through the ten universal bases also without discrimination? Are the four foundations of mindfulness through the eightfold Noble Path also without discrimination? Are the liberation doors of emptiness, signlessness, and wishlessness also without discrimination? Are the stages of pure insight through the stage of Thus Come One also without discrimination? Are the stages from the stage of Great Joy through the stage of Dharma Cloud also without discrimination? Are the five kinds of eyes and the six supernatural powers also without discrimination? Are the ten powers of the Thus Come One through the eighteen unique qualities of the Buddha also without discrimination? Are the quality of never forgetting and the constant equanimity of nature also without discrimination? Are omniscient wisdom, wisdom knowing the paths, and wisdom knowing all aspects also without discrimination? Are the fruit of Stream Entry through Pratyekabuddha enlightenment also without discrimination? Are all practices of Great Bodhisattvas also without discrimination? Is the unsurpassed Perfect Enlightenment of Buddhas also without discrimination? Are conditioned worldly realms also without discrimination, and are unconditioned realms also without discrimination?”
Subhūti replied:
“It is not only the six Perfections that are without discrimination; form is also without discrimination. Feeling, perception, formations, and consciousness are also without discrimination, up to conditioned worldly realms being without discrimination and unconditioned realms being without discrimination.”
Śāriputra said:
“If all dharmas are without discrimination, then why are there distinctions among the five paths of existence—hell beings, animals, hungry ghosts, humans, and gods? Why are there distinctions among the various noble stages: Stream Enterer, Once Returner, Non-Returner, Arhat, Pratyekabuddha enlightenment, and Thus Come One?”
Subhūti replied:
“Because of the causes and conditions of inverted afflictions, sentient beings produce actions of body, speech, and mind, and therefore experience their karmic results. Furthermore, desires arise from the fundamental karmic causes of ripened results, and based on these there are distinctions among the five paths of existence: the realms of hell beings, animals, hungry ghosts, gods, and humans.
Furthermore, regarding why there are distinctions among the noble stages, Śāriputra, it is because through non-discrimination Stream Entry and the fruit of Stream Entry are established; through non-discrimination Once Returner and the fruit of Once Returner are established; through non-discrimination Non-Returner and the fruit of Non-Returner are established; through non-discrimination Arhat and the fruit of Arhat are established; through non-discrimination Pratyekabuddhas and Pratyekabuddha enlightenment are established; through non-discrimination Great Bodhisattvas and the practices of Great Bodhisattvas are established; through non-discrimination the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones and unsurpassed Perfect Enlightenment are established.
Śāriputra, because of non-discrimination and the elimination of discrimination, the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones of the past were able to establish various distinctions. Likewise, because of non-discrimination and the elimination of discrimination, the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones of the future will be able to establish various distinctions. Because of non-discrimination and the elimination of discrimination, the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones presently abiding in the worlds of the ten directions are able to teach the Dharma and establish various distinctions.
Śāriputra, for this reason you should know that all dharmas are without discrimination. Because of non-discrimination, suchness, the Dharma realm, and, speaking broadly, the inconceivable realm are all measures of reality.
Śāriputra, Great Bodhisattvas should practice the profound Perfection of Wisdom that is without discrimination in this way. Any Great Bodhisattva who can practice the profound Perfection of Wisdom without discrimination will immediately attain the wondrous unsurpassed Perfect Enlightenment without discrimination, awaken to the non-discriminating nature of all dharmas, and benefit sentient beings throughout all future ages.”
Chapter 64: FIRMNESS AND NON-FIRMNESS (1)
At that time, Śāriputra asked Subhūti:
“Do the great Bodhisattvas practicing the perfection of wisdom practice the dharma of firmness or do they practice the dharma of non-firmness?”
Subhūti replied:
“The great Bodhisattvas practicing the perfection of wisdom practice the dharma of non-firmness; they do not practice the dharma of firmness. Why is this so? Śāriputra, because the perfection of wisdom up to and including the perfection of giving are not dharmas that are solid and enduring; the emptiness of inner phenomena up to the emptiness of the non-existence of intrinsic nature are not dharmas that are solid and enduring; suchness up to the inconceivable realm are not dharmas that are solid and enduring; the noble truths of suffering, origination, cessation, and the path are not dharmas that are solid and enduring; the four foundations of mindfulness up to the eightfold noble path are not dharmas that are solid and enduring; the four meditative absorptions, the four immeasurables, and the four formless concentrations are not dharmas that are solid and enduring; the eight liberations up to the ten totalities are not dharmas that are solid and enduring; the liberation doors of emptiness, signlessness, and wishlessness are not dharmas that are solid and enduring; the stage of supreme joy up to the stage of the Dharma Cloud are not dharmas that are solid and enduring; all dhāraṇī gateways and all samādhi gateways are not dharmas that are solid and enduring; the five kinds of eyes and the six superknowledges are not dharmas that are solid and enduring; the ten powers of the Tathāgata up to the eighteen unique qualities of the Buddha are not dharmas that are solid and enduring; the quality of never forgetting and the nature of always equanimity are not dharmas that are solid and enduring; all-knowing wisdom, wisdom of the aspects of the path, and wisdom of all aspects are not dharmas that are solid and enduring; all practices of great Bodhisattvas are not dharmas that are solid and enduring; the unsurpassed perfect enlightenment of all Buddhas is not a dharma that is solid and enduring; and the wisdom of omniscience is not a dharma that is solid and enduring.
Why is this so? Because while practicing the profound perfection of wisdom, with regard to the perfection of wisdom, the great Bodhisattva does not see any non-firm thing that can be grasped, much less see any firm thing that can be grasped. Likewise, while practicing the wisdom of omniscience, with regard to the wisdom of omniscience, they do not even see any non-firm thing that can be grasped, much less see any firm thing that can be grasped.”
At that time, countless gods of the desire realm and form realm all thought:
“Those virtuous sons and daughters belonging to the Bodhisattva vehicle who can generate the aspiration to seek unsurpassed perfect enlightenment and practice according to the meaning taught by the profound perfection of wisdom, who do not realize the equality of the nature of reality, and who do not remain at the levels of the Śrāvakas or Pratyekabuddhas—these virtuous sons and daughters are truly rare, accomplish what is difficult to accomplish, and deserve to be honored.”
Knowing the thoughts of the gods, Subhūti immediately said to them:
“Virtuous ones, the fact that these virtuous sons and daughters do not realize the equality of the nature of reality and do not remain at the levels of the Śrāvakas or Pratyekabuddhas is not yet extremely rare, nor is it yet a difficult task. A great Bodhisattva who knows that all dharmas and all sentient beings cannot be grasped, yet still generates the aspiration to seek unsurpassed perfect enlightenment, puts on the armor of diligence, vows to liberate limitless and boundless sentient beings, and helps them enter the realm of non-abiding nirvāṇa—only this great Bodhisattva is truly rare and is able to accomplish what is difficult to accomplish.
Gods, you should know that a great Bodhisattva who, although knowing that sentient beings possess nothing, still generates the aspiration to seek unsurpassed perfect enlightenment, puts on the armor of diligence, and wishes to teach and transform all classes of sentient beings, is like someone wishing to subdue space itself. Why is this so? Because space is free from all limitations, all sentient beings are likewise free from limitations; because space is empty, all sentient beings should be known to be empty; because space is not solid or real, all sentient beings should be known to be not solid or real; because space possesses nothing, all sentient beings should be known to possess nothing. Therefore, this great Bodhisattva is truly rare and is able to accomplish what is difficult to accomplish.
Gods, you should know that a great Bodhisattva puts on the armor of great compassion in order to tame all sentient beings, yet all sentient beings possess nothing, just as someone might put on armor and fight against space.
Gods, you should know that in order to benefit and bring happiness to all sentient beings, this great Bodhisattva puts on the armor of great compassion, yet sentient beings and the armor of great compassion cannot be grasped. Why is this so? Because sentient beings are all free from limitations, the armor of great compassion should also be known to be free from limitations; because sentient beings are empty, the armor of great compassion should also be known to be empty; because sentient beings are not solid or real, the armor of great compassion should also be known to be not solid or real; because sentient beings possess nothing, the armor of great compassion should also be known to possess nothing.
Gods, you should know that the act of this great Bodhisattva in teaching and benefiting sentient beings also cannot be grasped. Why is this so? Because sentient beings are free, empty, not solid or real, and without possession, the benefits and harms of teaching sentient beings should also be known to be free, empty, not solid or real, and without possession. Gods, you should know that this great Bodhisattva also possesses nothing. Why is this so? Because sentient beings are free, empty, not solid or real, and without possession, the Bodhisattva should likewise be known to be free, empty, not solid or real, and without possession.
Gods, you should know that any great Bodhisattva who hears such teachings and does not become frightened, tremble, grieve, regret, become confused, or retreat should be known as a great Bodhisattva practicing the profound perfection of wisdom. Why is this so? Because form being free is itself sentient beings being free; feeling, perception, formations, and consciousness being free is itself sentient beings being free; the eye faculty up to the mind faculty being free is itself sentient beings being free; the form sphere up to the dharma sphere being free is itself sentient beings being free; the eye element up to the mind element being free is itself sentient beings being free; the form element up to the dharma element being free is itself sentient beings being free; the eye-consciousness element up to the mind-consciousness element being free is itself sentient beings being free; eye contact up to mind contact being free is itself sentient beings being free; the feelings arising from eye contact as a condition up to the feelings arising from mind contact as a condition being free is itself sentient beings being free; the earth element up to the consciousness element being free is itself sentient beings being free; causes and conditions up to dominant conditions being free is itself sentient beings being free; ignorance up to aging and death being free is itself sentient beings being free; the perfection of giving up to the perfection of wisdom being free is itself sentient beings being free; the emptiness of inner phenomena up to the emptiness of the non-existence of intrinsic nature being free is itself sentient beings being free; suchness up to the inconceivable realm being free is itself sentient beings being free; the noble truths of suffering, origination, cessation, and the path being free is itself sentient beings being free; the four foundations of mindfulness up to the eightfold noble path being free is itself sentient beings being free; the four meditative absorptions, the four immeasurables, and the four formless concentrations being free is itself sentient beings being free; the eight liberations up to the ten totalities being free is itself sentient beings being free; the liberation doors of emptiness, signlessness, and wishlessness being free is itself sentient beings being free; the stage of pure observation up to the stage of the Tathāgata being free is itself sentient beings being free; the stage of supreme joy up to the stage of the Dharma Cloud being free is itself sentient beings being free; all dhāraṇī gateways and all samādhi gateways being free is itself sentient beings being free; the five kinds of eyes and the six superknowledges being free is itself sentient beings being free; the ten powers of the Tathāgata up to the eighteen unique qualities of the Buddha being free is itself sentient beings being free; the thirty-two marks of excellence and the eighty minor signs being free is itself sentient beings being free; the quality of never forgetting and the nature of always equanimity being free is itself sentient beings being free; all-knowing wisdom, wisdom of the aspects of the path, and wisdom of all aspects being free is itself sentient beings being free; the fruit of stream-entry up to Pratyekabuddha enlightenment being free is itself sentient beings being free; all Bodhisattva practices being free is itself sentient beings being free; the unsurpassed perfect enlightenment of all Buddhas being free is itself sentient beings being free; and the wisdom of omniscience being free is itself sentient beings being free.”