THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 516
Chapter 21: THE MARKLESSNESS OF EMPTINESS (2)
Furthermore, Subhūti, if a Great Bodhisattva were to be separated from Prajñāpāramitā, and even through countless great kalpas as numerous as the sands of the Ganges were to make offerings to the Three Jewels: the Buddha Jewel, the Dharma Jewel, and the Saṅgha Jewel, what do you think? Would that Great Bodhisattva, through this cause and condition, attain great merit?
Subhūti replied:
World-Honored One, very great! Well-Gone One, very great! The merit attained by that person would be innumerable, immeasurable, boundless, inconceivable, and incalculable.
The Buddha said:
Subhūti, it is so, it is so! A Great Bodhisattva who relies upon the profound Prajñāpāramitā and, according to its teachings, cultivates and learns for one day and one night will attain merit greater than the merit of that person by immeasurable and innumerable amounts. Why? Because Prajñāpāramitā is extremely profound; it is the vehicle of Great Bodhisattvas. Relying on this vehicle, Great Bodhisattvas quickly attain the unsurpassed perfect enlightenment, turn the wondrous Dharma wheel, and liberate all sentient beings.
Furthermore, Subhūti, if a Great Bodhisattva were separated from profound Prajñāpāramitā, and supposing through countless great kalpas as numerous as the sands of the Ganges were to make offerings to those who have attained the fruits of Stream-entry, Once-returning, Non-returning, Arhatship, Pratyekabuddhahood, Bodhisattvahood, and Buddhahood, what do you think? Through these offerings, would that Great Bodhisattva attain great merit?
Subhūti replied:
World-Honored One, very great! Well-Gone One, very great! The merit of that person would be innumerable, immeasurable, boundless, inconceivable, and incalculable.
The Buddha said to Subhūti:
It is so, it is so! If a Great Bodhisattva relies upon Prajñāpāramitā and cultivates and learns according to its teachings for one day and one night, the merit attained would be greater than the above merit by immeasurable and boundless amounts. Why? Because Great Bodhisattvas who cultivate the profound Prajñāpāramitā transcend the stages of Śrāvakas and Pratyekabuddhas, quickly enter the Right Nature of Separation from Birth of Bodhisattvas, then gradually cultivate the practices of Bodhisattvas, quickly attain unsurpassed perfect enlightenment, and turn the wondrous Dharma wheel to save sentient beings.
Furthermore, Subhūti, if a Great Bodhisattva were separated from profound Prajñāpāramitā, and supposing through countless great kalpas as numerous as the sands of the Ganges were to diligently cultivate the perfections of Giving, Pure Discipline, Patience, Diligence, Meditative Concentration, and Prajñā, what do you think? Through this cultivation and learning, would that Great Bodhisattva attain great merit?
Subhūti replied:
World-Honored One, very great! Well-Gone One, very great! The merit of that person would be innumerable, immeasurable, boundless, inconceivable, and incalculable.
The Buddha said to Subhūti:
It is so, it is so! If a Great Bodhisattva practices according to the profound Prajñāpāramitā that has been taught, and for one day and one night diligently cultivates and learns Giving, Pure Discipline, Patience, Diligence, Meditative Concentration, and Prajñā, the merit attained would surpass that of the person mentioned above by immeasurable and boundless amounts. Why? Because profound Prajñāpāramitā is the mother of all Great Bodhisattvas. Why? Because profound Prajñāpāramitā gives birth to all Great Bodhisattvas. All Great Bodhisattvas rely on profound Prajñāpāramitā to quickly perfect all Buddha teachings.
Furthermore, Subhūti, if a Great Bodhisattva were separated from profound Prajñāpāramitā, and supposing through countless great kalpas as numerous as the sands of the Ganges were to give the True Dharma as a gift to all sentient beings, what do you think? Through this cause and condition, would that Great Bodhisattva attain great merit?
Subhūti replied:
World-Honored One, very great! Well-Gone One, very great! The merit of that person would be innumerable, immeasurable, boundless, inconceivable, and incalculable.
The Buddha said to Subhūti:
It is so, it is so! If a Great Bodhisattva abides properly in the profound Prajñāpāramitā that has been taught, and for one day and one night gives the Dharma as a gift to all sentient beings, the merit attained would surpass that of the person above by immeasurable and boundless amounts. Why? Because a Great Bodhisattva separated from profound Prajñāpāramitā is separated from the wisdom of Omniscience. If a Great Bodhisattva does not separate from profound Prajñāpāramitā, then they do not separate from the wisdom of Omniscience. Therefore, Subhūti, if a Great Bodhisattva wishes to attain unsurpassed perfect enlightenment, they should not separate from profound Prajñāpāramitā.
Furthermore, Subhūti, if a Great Bodhisattva were separated from profound Prajñāpāramitā, and supposing through countless great kalpas as numerous as the sands of the Ganges were to cultivate Giving up to Prajñāpāramitā; abide in inner emptiness up to emptiness of the emptiness of intrinsic nature; abide in suchness up to the inconceivable realm; abide in the Noble Truths of suffering, origin, cessation, and path; cultivate the four foundations of mindfulness up to the eightfold Noble Path; cultivate the four meditative absorptions, the four immeasurables, and the four formless concentrations; cultivate the three liberation doors of emptiness, signlessness, and wishlessness; cultivate the eight liberations up to the ten universal bases; cultivate the stages from the Stage of Joy up to the Dharma Cloud Stage; cultivate all dhāraṇī gateways and all samādhi gateways; cultivate the five kinds of eyes and the six supernatural powers; cultivate the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha; cultivate great loving-kindness, great compassion, great sympathetic joy, and great equanimity; cultivate the quality of never forgetting and the nature of always renouncing; cultivate the wisdom of omniscience, the wisdom of the path, and the wisdom of all aspects; and cultivate other limitless Buddha teachings, what do you think? Through these causes and conditions of cultivation and learning, would that Great Bodhisattva attain great merit?
Subhūti replied:
World-Honored One, very great! Well-Gone One, very great! The merit of that person would be innumerable, immeasurable, boundless, inconceivable, and incalculable.
The Buddha said to Subhūti:
It is so, it is so! If a Great Bodhisattva abides properly in the profound Prajñāpāramitā that has been taught, and for one day and one night cultivates Giving up to Prajñāpāramitā, and fully extends this up to the wisdom of all aspects, the merit attained would surpass that of the person above by immeasurable and boundless amounts. Why? Because there is no possibility that a Great Bodhisattva who does not separate from profound Prajñāpāramitā will regress from the wisdom of Omniscience. If a Great Bodhisattva separates from profound Prajñāpāramitā and regresses from the wisdom of Omniscience, then this can occur. Therefore, Subhūti, if a Great Bodhisattva wishes to attain unsurpassed perfect enlightenment, they should not separate from profound Prajñāpāramitā.
Furthermore, Subhūti, if a Great Bodhisattva were separated from profound Prajñāpāramitā, and supposing through countless great kalpas as numerous as the sands of the Ganges were to practice all forms of material giving and Dharma giving, dwell in secluded places, contemplate with right mindfulness, and transfer all previously cultivated meritorious deeds equally to sentient beings, jointly dedicating them toward unsurpassed perfect enlightenment, what do you think? Through this, would that Great Bodhisattva attain great merit?
Subhūti replied:
World-Honored One, very great! Well-Gone One, very great! The merit of that person would be innumerable, immeasurable, boundless, inconceivable, and incalculable.
The Buddha said to Subhūti:
It is so, it is so! If a Great Bodhisattva abides properly in the profound Prajñāpāramitā that has been taught, and for one day and one night practices all forms of material giving and Dharma giving, dwells in secluded places, contemplates with right mindfulness, and transfers all previously cultivated meritorious deeds equally to all beings, jointly dedicating them toward unsurpassed perfect enlightenment, the merit attained would surpass that of the other person by immeasurable and boundless amounts. Why? Because dedication based on profound Prajñāpāramitā should be understood as unsurpassed dedication. Dedication separated from profound Prajñāpāramitā should be understood as dedication with something still superior.
Therefore, Subhūti, a Great Bodhisattva who wishes to attain unsurpassed perfect enlightenment should never separate from profound Prajñāpāramitā, and should dedicate all previously cultivated meritorious deeds equally to sentient beings, jointly directing them toward unsurpassed perfect enlightenment.
Furthermore, Subhūti, if a Great Bodhisattva were separated from Prajñāpāramitā, and supposing through countless great kalpas as numerous as the sands of the Ganges were to universally contemplate the virtuous roots and merits of all Tathāgatas, Worthy of Offerings, Perfectly Enlightened Ones, and their disciples of the past, present, and future; gather countless present rejoicings; then equally dedicate them to sentient beings and together direct them toward unsurpassed perfect enlightenment, what do you think? Through this cause and condition, would that Great Bodhisattva attain great merit?
Subhūti replied:
World-Honored One, very great! Well-Gone One, very great! The merit of that person would be innumerable, immeasurable, boundless, inconceivable, and incalculable.
The Buddha said to Subhūti:
It is so, it is so! If a Great Bodhisattva lives according to the profound Prajñāpāramitā that has been taught, and for one day and one night universally contemplates the virtuous roots and merits of all Tathāgatas, Worthy of Offerings, Perfectly Enlightened Ones, and the disciples of the past, present, and future; gathers countless present rejoicings; equally dedicates them to sentient beings and jointly directs them toward unsurpassed perfect enlightenment, the merit attained would surpass that of the other person by immeasurable and boundless amounts. Why? Because all virtuous roots and merits of rejoicing and dedication take profound Prajñāpāramitā as their foundation.
Therefore, Subhūti, if a Great Bodhisattva wishes to attain unsurpassed perfect enlightenment, they should never separate from profound Prajñāpāramitā when dedicating virtuous roots of rejoicing toward the desired goal of unsurpassed perfect enlightenment.
At that time, Subhūti said to the Buddha:
World-Honored One, as you have said, all conditioned activities are created by discrimination; because they arise from false thoughts, they completely do not truly exist. Then how do these Great Bodhisattvas attain merit that is immeasurable, boundless, and innumerable?
World-Honored One, because meritorious actions are created through discrimination, they cannot give rise to right view in the world, cannot lead toward entering the Right Nature of Separation from Birth, and cannot grasp the fruit of Stream-entry up to unsurpassed perfect enlightenment.
The Buddha said to Subhūti:
It is so, it is so, as you have said! However, Great Bodhisattvas who cultivate profound Prajñāpāramitā know that all kinds of discriminations are empty, without possession, false, and unreal. Why? Because Great Bodhisattvas thoroughly study inner emptiness up to emptiness of the emptiness of intrinsic nature. After abiding in all such forms of emptiness, they truly observe that all things created by discrimination are empty, without possession, false, and unreal. Precisely because this is so, they never separate from profound Prajñāpāramitā. If they truly do not separate from profound Prajñāpāramitā in this way, then they attain immeasurable, innumerable, and boundless merit and virtue. Through this, they give rise to right view, enter the Right Nature of Separation from Birth, and ultimately attain unsurpassed perfect enlightenment.
Venerable Subhūti said to the Buddha:
World-Honored One, what is the difference among the terms “immeasurable,” “innumerable,” and “boundless”?
The Buddha said:
“Immeasurable” means that it cannot be measured; because the Dharma of the past, present, and future cannot be measured, it is called immeasurable. “Innumerable” means that it cannot be counted; because all conditioned and unconditioned phenomena cannot be completely counted, it is called innumerable. “Boundless” means that it has no boundary; because the limits of that Dharma cannot be measured, it is called boundless.
Venerable Subhūti said to the Buddha:
World-Honored One, is it because of causes and conditions that form is also immeasurable, innumerable, and boundless; and are feeling, perception, formations, and consciousness also immeasurable, innumerable, and boundless?
The Buddha said to Subhūti:
Because of causes and conditions, form is also immeasurable, innumerable, and boundless. Feeling, perception, formations, and consciousness are also immeasurable, innumerable, and boundless.
Venerable Subhūti said to the Buddha:
World-Honored One, through what causes and conditions are form immeasurable, innumerable, and boundless; and feeling, perception, formations, and consciousness immeasurable, innumerable, and boundless?
The Buddha said to Subhūti:
Because the nature of form is emptiness, it is said to be immeasurable, innumerable, and boundless. Because the nature of feeling, perception, formations, and consciousness is emptiness, they are said to be immeasurable, innumerable, and boundless.
Venerable Subhūti said:
World-Honored One, is it only the nature of form that is empty; are the natures of feeling, perception, formations, and consciousness empty as well, or is the nature of all phenomena also the same?
The Buddha taught Subhūti:
“Previously, did I not say that all dharmas are empty?”
Subhūti replied:
“World-Honored One, although the Buddha has constantly taught that all dharmas are empty, because sentient beings do not know, do not see, and do not understand, therefore now I ask again. World-Honored One, the emptiness-nature of all dharmas is endless, immeasurable, innumerable, and boundless.
World-Honored One, within the emptiness of all dharmas, the ultimate end cannot be grasped, cannot be measured, cannot be counted, and has no boundary. Because of this cause, it is endless, immeasurable, innumerable, and boundless. Whether in meaning or in words, the two are not different.”
The Buddha taught Subhūti:
“Indeed, indeed, just as you have said! Endless, immeasurable, innumerable, and boundless, whether in meaning or in words, the two are not different, because all of these clearly reveal the emptiness of all dharmas.
Subhūti, you should know that the principle of emptiness of all dharmas cannot be spoken of. The Tathāgata only uses skillful means to speak of it as endless, or as immeasurable, or as innumerable, or as boundless, or as emptiness, or as signlessness, or as wishlessness, or as non-action, or as unconditioned, or as unborn, or as undying, or as defilement, or as eternally extinguished, or as Nirvāṇa, or as suchness, or as ultimate reality. These true meanings are not different; all are taught by the Tathāgata through skillful means.”
Venerable Subhūti said:
“World-Honored One, although even marvelous skillful means cannot completely explain the true nature of all dharmas, yet for the sake of sentient beings, skillful means are used to reveal it. As I understand the meaning of your teaching, the true nature of all dharmas cannot be expressed.”
The Buddha taught Subhūti:
“Indeed, indeed! The true nature of all dharmas cannot be expressed. Why? Because the nature of all dharmas is completely empty; no one can explain ultimate emptiness.”
At that time Subhūti said:
“World-Honored One, does the meaning of that which cannot be expressed have increase or decrease?”
The Buddha taught Subhūti:
“The meaning of that which cannot be expressed neither increases nor decreases.”
Venerable Subhūti said:
“World-Honored One, if the meaning of that which cannot be expressed neither increases nor decreases, then generosity pāramitā through prajñā pāramitā also neither increase nor decrease. The four foundations of mindfulness through the eightfold noble path neither increase nor decrease. The four meditations and the four formless absorptions neither increase nor decrease. The liberation doors of emptiness, signlessness, and wishlessness neither increase nor decrease. The eight liberations through the ten universal bases neither increase nor decrease. From the stage of Great Joy through the Dharma Cloud stage neither increase nor decrease. All dhāraṇī teachings and all samādhi teachings neither increase nor decrease. The five kinds of eyes and the six supernatural powers neither increase nor decrease. The ten powers of the Tathāgata through the eighteen unique qualities of the Buddha neither increase nor decrease. Great loving-kindness, great compassion, great sympathetic joy, and great equanimity neither increase nor decrease. The quality of not forgetting the Dharma and the nature of always maintaining equanimity neither increase nor decrease. All-knowing wisdom, wisdom of the path-aspect, and wisdom of all aspects neither increase nor decrease.
World-Honored One, if generosity pāramitā through wisdom of all aspects neither increase nor decrease, then generosity pāramitā, broadly speaking through wisdom of all aspects, does not truly exist. If generosity pāramitā, broadly speaking through wisdom of all aspects, does not truly exist, then how can great bodhisattvas practicing generosity pāramitā, broadly speaking through wisdom of all aspects, attain the unsurpassed supreme enlightenment?”
The Buddha taught Subhūti:
“Indeed, indeed! Since the meaning of that which cannot be expressed neither increases nor decreases, generosity pāramitā, broadly speaking through wisdom of all aspects, also neither increases nor decreases. Since the meaning of that which cannot be expressed does not truly exist, generosity pāramitā, broadly speaking through wisdom of all aspects, also does not truly exist.
However, when great bodhisattvas practice profound prajñā pāramitā, abiding in prajñā pāramitā, using skillful means, they do not think in this way: ‘With regard to prajñā through generosity pāramitā, do they increase or decrease?’
They only think: ‘They exist merely because of conceptual fabrication, with names given as prajñā through generosity pāramitā.’
When that great bodhisattva practices generosity through prajñā pāramitā, with an intention corresponding to these practices of generosity through prajñā pāramitā, relying upon the mind that has arisen and wholesome roots, they equally dedicate them to sentient beings, together directing them toward unsurpassed supreme enlightenment, just as the Buddha dedicates them toward the marvelous and profound unsurpassed supreme enlightenment. Through the power of skillful means in this dedication, they attain unsurpassed supreme enlightenment.”
At that time Subhūti said:
“World-Honored One, what is unsurpassed supreme enlightenment?”
The Buddha taught Subhūti:
“The suchness of all dharmas is unsurpassed supreme enlightenment.”
Venerable Subhūti said:
“World-Honored One, the suchness of which dharmas is unsurpassed supreme enlightenment?”
The Buddha taught Subhūti:
“The suchness of the form aggregate through the consciousness aggregate is unsurpassed supreme enlightenment. The suchness of the eye sphere through the mind sphere is unsurpassed supreme enlightenment. The suchness of the form sphere through the dharma sphere is unsurpassed supreme enlightenment. The suchness of the eye element through the mind element is unsurpassed supreme enlightenment. The suchness of the form element through the dharma element is unsurpassed supreme enlightenment. The suchness of the eye-consciousness element through the mind-consciousness element is unsurpassed supreme enlightenment.
The suchness of eye contact through mind contact is unsurpassed supreme enlightenment. The suchness of feelings arising dependent on eye contact as condition through feelings arising dependent on mind contact as condition is unsurpassed supreme enlightenment. The suchness of the earth element through the consciousness element is unsurpassed supreme enlightenment. The suchness of causes and conditions through dominant conditions is unsurpassed supreme enlightenment. The suchness of ignorance through aging and death is unsurpassed supreme enlightenment.
The suchness of generosity through prajñā pāramitā is unsurpassed supreme enlightenment. The suchness of inner emptiness through emptiness of the non-existence of intrinsic nature is unsurpassed supreme enlightenment. The suchness of the noble truths of suffering, origin, cessation, and path is unsurpassed supreme enlightenment. The suchness of the four foundations of mindfulness through the eightfold noble path is unsurpassed supreme enlightenment. The suchness of the four meditations, four immeasurables, and four formless absorptions is unsurpassed supreme enlightenment. The suchness of the liberation doors of emptiness, signlessness, and wishlessness is unsurpassed supreme enlightenment.
The suchness of the eight liberations through the ten universal bases is unsurpassed supreme enlightenment. The suchness of the pure contemplation stage through the Tathāgata stage is unsurpassed supreme enlightenment. The suchness of the stage of Great Joy through the Dharma Cloud stage is unsurpassed supreme enlightenment. The suchness of all dhāraṇī teachings and all samādhi teachings is unsurpassed supreme enlightenment. The suchness of the five kinds of eyes and the six supernatural powers is unsurpassed supreme enlightenment.
The suchness of the ten powers of the Tathāgata through the eighteen unique qualities of the Buddha is unsurpassed supreme enlightenment. The suchness of great loving-kindness, great compassion, great sympathetic joy, and great equanimity is unsurpassed supreme enlightenment. The suchness of the thirty-two marks of a great being and the eighty excellent characteristics is unsurpassed supreme enlightenment. The suchness of the quality of not forgetting the Dharma and the nature of always maintaining equanimity is unsurpassed supreme enlightenment. The suchness of the fruit of stream-entry through solitary buddha enlightenment is unsurpassed supreme enlightenment. The suchness of all-knowing wisdom, wisdom of the path-aspect, and wisdom of all aspects is unsurpassed supreme enlightenment. The suchness of saṃsāra and Nirvāṇa is unsurpassed supreme enlightenment.
Subhūti, you should know that because the suchness of all dharmas neither increases nor decreases, the unsurpassed supreme enlightenment of all Buddhas also neither increases nor decreases.
Subhūti, you should know that great bodhisattvas who do not separate from profound prajñā pāramitā, who delight in and abide in the suchness of all dharmas, completely do not see any dharma as increasing or decreasing. Therefore, the meaning of that which cannot be expressed neither increases nor decreases; generosity pāramitā, broadly speaking through wisdom of all aspects, also neither increases nor decreases. Because the meaning of that which cannot be expressed is without ownership, generosity pāramitā, broadly speaking through wisdom of all aspects, is also without ownership.
Thus, Subhūti, great bodhisattvas rely upon non-increase and non-decrease and use non-ownership as a means to practice profound prajñā pāramitā. Through this they accumulate stores of merit and virtue in order to reach complete perfection and attain unsurpassed supreme enlightenment.”
Venerable Subhūti said:
“World-Honored One, does that great bodhisattva attain unsurpassed supreme enlightenment because of the first arising thought, or because of the later arising thought?
World-Honored One, if that great bodhisattva’s first arising thought can attain unsurpassed supreme enlightenment, then at the time the first thought arises, the later thought has not yet arisen; this meaning does not accord.
If the later arising thought can attain unsurpassed supreme enlightenment, then at the time the later thought arises, the previous thought has already ceased; this meaning also does not accord.
Thus, if the arising and ceasing, appearing and disappearing of mind and mental factors do not accord, how can wholesome roots be accumulated? If wholesome roots are not accumulated, how can the bodhisattva’s wholesome roots become perfected so as to attain unsurpassed supreme enlightenment?”
The Buddha taught Subhūti:
“For your sake, I will briefly explain an analogy, by which you will easily understand this meaning.
Those who possess wisdom, upon hearing the meaning of this analogy, will immediately awaken.
Subhūti, what do you think? When a lamp is burning, does the initial flame burn the lamp wick, or does the later flame burn the lamp wick?”
Subhūti replied:
“World-Honored One, according to my understanding, it is not that the initial flame burns the wick, nor does it burn the wick apart from the initial flame. It is not that the later flame burns the wick, nor does it burn the wick apart from the later flame.”
The Buddha taught Subhūti:
“What do you think? Is the lamp wick burned?”
Subhūti replied:
“World-Honored One, in the present world it is seen that the lamp wick is indeed burned…”
The Buddha taught Subhūti:
“Great bodhisattvas practicing profound prajñā pāramitā and attaining unsurpassed supreme enlightenment are also like this. It is not through the first arising thought that they attain unsurpassed supreme enlightenment, nor are they apart from the first arising thought. It is not through the later arising thought that they attain unsurpassed supreme enlightenment, nor are they apart from the later arising thought. However, great bodhisattvas practicing profound prajñā pāramitā must cause wholesome roots to develop and become perfected in order to attain unsurpassed supreme enlightenment.
Furthermore, Subhūti, from the time great bodhisattvas first generate the aspiration and practice profound prajñā pāramitā until the final thought that perfects the ten stages, they attain unsurpassed supreme enlightenment.”
At that time Subhūti said:
“World-Honored One, which ten stages do great bodhisattvas fully cultivate in order to attain unsurpassed supreme enlightenment?”
The Buddha taught Subhūti:
“Great bodhisattvas cultivate the stage of Great Joy through the Dharma Cloud stage until they are perfected, and then attain unsurpassed supreme enlightenment. They also cultivate the pure contemplation stage through the Tathāgata stage until they are perfected, and then attain unsurpassed supreme enlightenment.
Subhūti, you should know that great bodhisattvas diligently and vigorously cultivate these ten stages in order to reach complete perfection. When attaining bodhi, it is not the first arising thought that can attain unsurpassed supreme enlightenment, nor are they apart from the first arising thought. It is not the later arising thought that can attain unsurpassed supreme enlightenment, nor are they apart from the later arising thought. Rather, great bodhisattvas must diligently and vigorously cultivate these ten stages in this way in order to reach complete perfection and attain unsurpassed supreme enlightenment.”
Venerable Subhūti said:
“The meaning of dependent origination taught by the Tathāgata is extremely marvelous and extremely profound. That is, great bodhisattvas practicing profound prajñā pāramitā use non-attainment as a means to cultivate the ten stages. When attaining bodhi, it is not the first arising thought that can attain unsurpassed supreme enlightenment, nor are they apart from the first arising thought. It is not the later arising thought that can attain unsurpassed supreme enlightenment, nor are they apart from the later arising thought. Yet great bodhisattvas, from the time they first generate the aspiration and practice profound prajñā pāramitā until the final thought that perfects the ten stages, attain unsurpassed supreme enlightenment.”
The Buddha taught Subhūti:
“What do you think? After a thought has ceased, can it arise again?”
Subhūti said:
“World-Honored One, no! Once that mind has ceased, it cannot arise again.
The Buddha taught Subhūti:
“What do you think? If the mind has already arisen, is there a dharma that ceases?”
Subhūti replied:
“World-Honored One, if the mind has arisen, there certainly is a dharma that ceases.”
The Buddha taught Subhūti:
“What do you think? If there is a dharma that ceases, does the mind not cease?”
Subhūti replied:
“World-Honored One, no! If there is a dharma that ceases, then the mind certainly must…”
The Buddha taught Subhūti:
“What do you think? Is the abiding of mind the same as the suchness of mind?”
Subhūti replied:
“World-Honored One, it is so! World-Honored One, just as the suchness of mind is the same as the abiding of mind.”
The Buddha taught Subhūti:
“What do you think? If the abiding of mind is the same as suchness, is that mind the permanently abiding suchness of true reality?”
Subhūti replied:
“World-Honored One, no! That mind is not the suchness of true reality. Its nature is permanently abiding.”
The Buddha taught:
“Subhūti, what do you think? Is the suchness of all dharmas profound?”
Subhūti replied:
“World-Honored One, it is so! The suchness of all dharmas is extremely profound.”
The Buddha taught Subhūti:
“What do you think? Is suchness itself the mind?”
Subhūti replied:
“World-Honored One, no!”
The Buddha taught:
“What do you think? Apart from suchness, is there a mind?”
Subhūti replied:
“World-Honored One, no!”
The Buddha taught:
“What do you think? Is the mind itself suchness?”
Subhūti replied:
“World-Honored One, no!”
The Buddha taught:
“What do you think? Apart from the mind, is there suchness?”
Subhūti replied:
“World-Honored One, no!”
The Buddha taught:
“What do you think? Can suchness see suchness?”
Subhūti replied:
“World-Honored One, no!”
The Buddha taught:
“What do you think? If a Great Bodhisattva can cultivate practice in this way, is this practicing the profound Prajñāpāramitā?”
Subhūti replied:
“Yes, World-Honored One. If a Great Bodhisattva can practice in this way, then this is practicing the profound Prajñāpāramitā.”
The Buddha taught Subhūti:
“What do you think? If a Great Bodhisattva can practice in this way, what place does he practice?”
The Buddha taught Subhūti:
“If a Great Bodhisattva practices in this way, there is completely no place of practice. Why? Because the Great Bodhisattva who cultivates the profound Prajñāpāramitā abides in suchness, with no mind that manifests activity and no place where activity is manifested. Why? If a Great Bodhisattva cultivates the profound Prajñāpāramitā and abides in suchness, then there is no manifestation of the time of practice, no place of practice, and no dharma that is practiced.
The Buddha taught Subhūti:
“What do you think? When a Great Bodhisattva cultivates the profound Prajñāpāramitā, what dharma does he practice?”
Subhūti replied:
“World-Honored One, when a Great Bodhisattva cultivates the profound Prajñāpāramitā, he practices the ultimate truth. Within this, the two kinds of manifestation do not exist.”
The Buddha taught Subhūti:
“What do you think? When a Great Bodhisattva cultivates the profound Prajñāpāramitā, although he does not grasp at characteristics, does he practice according to characteristics?”
Subhūti replied:
“World-Honored One, no!”
The Buddha taught Subhūti:
“What do you think? When that Great Bodhisattva practices the profound Prajñāpāramitā, while practicing the ultimate truth, does he destroy characteristics?”
Subhūti replied:
“World-Honored One, no!”
The Buddha taught Subhūti:
“What do you think? When that Great Bodhisattva cultivates the profound Prajñāpāramitā, while practicing the ultimate truth, does he destroy the characteristics of characteristics?”
Subhūti replied:
“World-Honored One, no!”
The Buddha taught:
“That Great Bodhisattva, while cultivating the profound Prajñāpāramitā, why does he not destroy characteristics, nor destroy the perceptions of characteristics?”
Subhūti replied:
“World-Honored One, that Great Bodhisattva, while cultivating the profound Prajñāpāramitā, does not think: ‘I will destroy characteristics and the perceptions of characteristics’; nor does he think: ‘I will destroy non-characteristics and the perceptions of non-characteristics.’ Why? Because regarding all such categories, there is no discrimination.
World-Honored One, although that Great Bodhisattva practices the profound Prajñāpāramitā and is able to be free from such discriminations, he has not yet perfected the ten powers of the Tathāgata, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen exclusive qualities of a Buddha, and countless, boundless superior merits and virtues; he has not yet attained the supreme enlightenment.
World-Honored One, that Great Bodhisattva has perfected the supreme skillful means. Through these supreme skillful means, regarding all dharmas he has nothing to attain and does not destroy them. Why? Because that Great Bodhisattva clearly understands that the self-nature of all dharmas is empty.
World-Honored One, that Great Bodhisattva abides in the emptiness of the own-characteristics of all dharmas. In order to bring sentient beings to maturity, he enters the three liberating concentrations, and by means of these three liberating concentrations he matures sentient beings.”
The Buddha taught Subhūti:
“So it is, so it is, exactly as you have said!”
At that time, Subhūti said:
“How does that Great Bodhisattva enter these three liberating concentrations as skillful means in order to bring about the accomplishment and maturation of sentient beings?”
Buddha taught Subhuti:
That Great Bodhisattva abides in the samadhi of emptiness, sees that sentient beings, due to false conceptual discrimination, cling to the notions of self and what belongs to self, and then uses skillful means to teach them, causing them to abide in the Samadhi of Emptiness. That Great Bodhisattva abides in the signless samadhi, sees that sentient beings, due to false conceptual discrimination, cling to the characteristics of all phenomena, and therefore uses skillful means to teach them to abide in the Samadhi of Signlessness. That Great Bodhisattva abides in the wishless samadhi, sees that sentient beings, due to deluded thinking, discriminate and have many desires for pleasurable experiences, and therefore uses skillful means to teach them to abide in the Samadhi of Wishlessness.
Subhuti, that Great Bodhisattva practices the profound Prajñāpāramitā, enters the three samadhis through skillful means, and uses skillful means to mature sentient beings, according to their inclinations, causing them to attain great benefit.
At that time, Śāriputra asked the Venerable Subhuti:
If a Great Bodhisattva enters these three kinds of samadhi while in a dream, does this increase the benefit of the profound Prajñāpāramitā?
Subhuti replied:
When a Great Bodhisattva, while awake, enters these three samadhis, it increases the benefit of the profound Prajñāpāramitā. Therefore, entering them in a dream also increases the benefit. Why? Because the waking state and the dream state are not different.
Venerable Śāriputra, if a Great Bodhisattva practices the profound Prajñāpāramitā while awake, and this is called cultivating the profound Prajñāpāramitā, then that Great Bodhisattva who practices Prajñāpāramitā in a dream is also called cultivating the profound Prajñāpāramitā. Regarding the profound Prajñāpāramitā, these three samadhis can increase corresponding benefit in this way.
Śāriputra asked Subhuti:
When Great Bodhisattvas create karma in dreams, does it increase benefit or cause loss? The Buddha taught that created phenomena are false, unreal, and like dreams; so how could that karma increase benefit or cause loss? Why? Because karmas created in dreams do not increase benefit or cause loss. It is only when, after awakening, one remembers and conceptualizes what was created in the dream that there is then an increase of benefit or loss.
Subhuti replied:
There are people who, while awake, kill someone, and afterward in a dream remember and conceptualize it, feeling delight in themselves. Or there are people who, while dreaming, see themselves killing someone, and after waking feel joy. What do you think about these two karmas?
Śāriputra asked Subhuti in return:
Without an object of cognition, neither intention nor karma can arise; there must be an object of cognition for intention and karma to arise. In dreams, based on what object do intention and karma arise?
Subhuti replied:
Indeed, indeed! Whether in dreams or while awake, without an object of cognition, intention and karma do not arise; there must be an object of cognition for intention and karma to arise. Why? Venerable Śāriputra, in seeing, hearing, perceiving, and knowing phenomena, there must be discriminating wisdom operating; because of this there is defilement or purity. If one does not see, hear, perceive, or know phenomena, and there is no discriminating wisdom operating, then there is neither defilement nor purity. Therefore, one should know that whether in dreams or while awake, when there is an object of cognition, intention and karma arise; when there is no object of cognition, intention and karma do not arise.
Śāriputra asked Subhuti:
The Buddha said that intention and karma are both free from inherent nature. Then why say that intention and karma arise with conditions, and do not arise without them?
Subhuti replied:
Although the inherent nature of intention, karma, and objects of cognition is empty, because the mind grasps characteristics and makes discriminations, it is said: intention and karma arise when there is an object of cognition, and if there is no object of cognition, intention and karma do not arise.
Śāriputra asked Subhuti:
If a Great Bodhisattva, while in a dream, practices generosity, moral discipline, patience, diligence, meditative concentration, and wisdom, dedicates these roots of virtue equally to sentient beings, and transfers them toward the unsurpassed perfect enlightenment, does that Great Bodhisattva truly make a dedication toward great Bodhi?
Subhuti replied:
The Bodhisattva Maitreya has long ago received the prediction of non-retrogression regarding unsurpassed perfect enlightenment, and with one more lifetime will certainly become a Buddha. He can answer all questions thoroughly and clearly, and he is now present in this assembly, so you should ask him. The Venerable Maitreya, the future Buddha, will certainly answer.
Following Subhuti’s words, Śāriputra respectfully asked Bodhisattva Maitreya. Bodhisattva Maitreya asked Śāriputra in return:
What is called “Maitreya” that can answer? Is it the form aggregate? Is it the feeling, perception, formations, or consciousness aggregates? Is it the emptiness of the form aggregate? Is it the emptiness of the feeling, perception, formations, and consciousness aggregates? Is it the suchness of the form aggregate, or the suchness of the feeling, perception, formations, and consciousness aggregates? Furthermore, the form aggregate cannot answer. The feeling, perception, formations, and consciousness aggregates cannot answer. The emptiness of the form aggregate cannot answer. The emptiness of the feeling, perception, formations, and consciousness aggregates cannot answer. The suchness of the form aggregate cannot answer. The suchness of the feeling, perception, formations, and consciousness aggregates cannot answer. Why? Because I completely do not see any phenomenon that answers or any phenomenon that is answered; the place of answering, the time of answering, and the causes and conditions for answering are also not seen. I completely do not see any phenomenon that records or any phenomenon that is recorded; the place of recording, the time of recording, and the causes and conditions for recording are also not seen. Why? Śāriputra, because the nature of all phenomena is emptiness, completely without possession, without duality, and without difference, therefore ultimately all concealment and manifestation cannot be grasped.
At that time, Śāriputra again asked Great Bodhisattva Maitreya:
Is the Dharma that the Venerable has spoken based on realization?
Great Bodhisattva Maitreya said:
The Dharma I speak is not based on realization. Why? Because the Dharma that I have realized cannot be expressed.
The Venerable Subhuti said to Śāriputra:
The wisdom of Great Bodhisattva Maitreya is extremely vast and profound. He has long cultivated and perfected all the perfections of generosity, moral discipline, patience, diligence, meditative concentration, and Prajñāpāramitā. Taking non-attainment as a skillful means, he can answer all questions.
At that time, the Buddha said to Śāriputra:
What do you think? Through this Dharma, by which you attained Arhatship, do you see this Dharma as something that can be spoken?
Śāriputra replied:
No, World-Honored One.
The Buddha said to Śāriputra:
The nature of the Dharma realized by Great Bodhisattvas who practice the profound Prajñāpāramitā is also like this; it cannot be explained.
Śāriputra, that Great Bodhisattva does not think: “Through this Dharma, I have received the prediction of unsurpassed perfect enlightenment; I am now receiving the prediction; I will receive the prediction in the future.” They do not think: “Through this Dharma, I will attain unsurpassed perfect enlightenment.”
Śāriputra, that Great Bodhisattva practicing the profound Prajñāpāramitā does not give rise to doubt: “Will I attain or not attain unsurpassed perfect enlightenment?” They only think: “I will certainly attain unsurpassed perfect enlightenment.”
Śāriputra, that Great Bodhisattva practicing the profound Prajñāpāramitā, upon hearing profound Dharma, is not alarmed, not afraid, does not retreat, and does not become immersed in confusion. Regarding attaining unsurpassed perfect enlightenment, they are also not afraid, and firmly know for themselves that they will attain unsurpassed perfect enlightenment according to their aspiration and turn the wondrous Dharma wheel to liberate sentient beings.
At that time, the Buddha said to the Venerable Subhuti:
There is a Great Bodhisattva who practices the perfection of generosity. Seeing sentient beings tormented by hunger and thirst, with torn clothing, lacking bedding and necessities, and whose wishes for wealth are not fulfilled, upon seeing this, they reflect: “How can I help sentient beings become free from stinginess and have no lack of wealth?”
After reflecting in this way, they make the aspiration: “I should diligently strive, without attachment to anything, cultivate the perfection of generosity, bring about the accomplishment of sentient beings, purify and adorn the Buddha-land, and quickly perfect and attain unsurpassed perfect enlightenment. In my Buddha-land there will be no sentient beings who lack such necessities. All will be like the beings of the six desire heavens, enjoying the finest desirable things, yet without attachment to them.”
Subhuti, you should know that through such perfection of generosity, that Great Bodhisattva quickly becomes perfected and approaches unsurpassed perfect enlightenment.
Furthermore, Subhuti, there is a Great Bodhisattva who practices the perfection of moral discipline. Seeing sentient beings whose afflictions blaze fiercely, causing them to kill one another, even to the point of holding wrong views, and therefore experiencing short lives, many illnesses, withered appearances, lacking dignity, lacking wealth, being born into lowly families, having physical disabilities, engaging in impure actions, and so forth, upon seeing such things, that Great Bodhisattva reflects: “How can I save these sentient beings and quickly free them from the results of evil karma?”
After reflecting in this way, they again make the aspiration: “I should diligently strive, without attachment, practice the perfection of moral discipline, bring about the accomplishment of sentient beings, purify and adorn the Buddha-land, causing it to be quickly perfected and quickly attain unsurpassed perfect enlightenment. In my Buddha-land there will be no such results of evil karma. All sentient beings will practice the ten paths of wholesome action, live long lives, and obtain excellent karmic results.”
Subhuti, you should know that through this perfection of moral discipline, that Great Bodhisattva quickly becomes perfected and is about to attain unsurpassed perfect enlightenment.
Furthermore, Subhuti, there is a Great Bodhisattva who practices the perfection of patience. Seeing sentient beings becoming angry with one another, speaking words like swords and spears, cursing and insulting one another, using weapons to harm each other until they lose their lives, while their evil minds do not abandon them, upon seeing this, that Great Bodhisattva reflects: “How can I save these sentient beings and free them from these evils?”
After reflecting, they make the aspiration: “I should diligently strive without attachment, practice the perfection of patience, bring about the accomplishment of sentient beings, purify and adorn the Buddha-land, causing it to be quickly perfected and quickly attain unsurpassed perfect enlightenment. In my Buddha-land there will be no sentient beings afflicted by evil karma and afflictions. All sentient beings will be close and friendly with one another like parents, close friends, and relatives; they will not oppose one another but will live together with loving-kindness, benefiting one another.”
Subhuti, you should know that through this perfection of patience, that Great Bodhisattva quickly becomes perfected and approaches unsurpassed perfect enlightenment.
Furthermore, Subhuti, there is a Great Bodhisattva who practices the perfection of diligence. Seeing sentient beings who are lazy and negligent, who do not diligently strive, who abandon the three vehicles, and who do not cultivate the wholesome actions of gods and humans, upon seeing this, that Great Bodhisattva reflects: “How can I save these sentient beings and free them from laziness and negligence?”
After reflecting in this way, they again make the aspiration: “I should diligently strive, without attachment, practice the perfection of diligence, bring about the accomplishment of sentient beings, purify and adorn the Buddha-land, quickly perfect it, and quickly attain unsurpassed perfect enlightenment. In my Buddha-land there will be no lazy and negligent sentient beings. All sentient beings will be vigorous and diligent, cultivating causes for fortunate realms and the three vehicles, being born among gods and humans, and quickly attaining liberation.”
Subhuti, you should know that through this perfection of diligence, that Great Bodhisattva quickly becomes perfected and is about to attain unsurpassed perfect enlightenment.
Furthermore, Subhuti, there is a Great Bodhisattva who practices the perfection of meditative concentration. Seeing sentient beings obstructed by the five hindrances, thus distancing themselves from meditative concentration, the immeasurables, and the formless attainments; being scattered and indulgent, and not cultivating wholesome practices, upon seeing this, that Great Bodhisattva reflects: “How can I save these sentient beings and free them from the disturbances of the hindrances?”
After reflecting in this way, they again make the aspiration: “I should diligently strive, without attachment, practice the perfection of meditative concentration, bring about the accomplishment of sentient beings, purify and adorn the Buddha-land, causing it to be quickly perfected and quickly attain unsurpassed perfect enlightenment. In my Buddha-land there will be no sentient beings disturbed by the five hindrances in this way. All sentient beings will freely enter and emerge from meditative concentration, the immeasurables, and the supreme formless absorptions.”
Subhuti, you should know that through this perfection of meditative concentration, that Great Bodhisattva quickly becomes perfected and is about to attain unsurpassed perfect enlightenment.
Furthermore, Subhuti, there is a Great Bodhisattva who practices the profound Prajñāpāramitā. Seeing sentient beings who possess ignorance and evil wisdom, who have lost worldly and transcendent right views, who deny wholesome and unwholesome karma and the results of karma; who hold annihilationist views, eternalist views, views of identity, views of difference, and various wrong views associated or not associated with other wrong views, upon seeing this, that Great Bodhisattva reflects: “How can I save these sentient beings and cause them to be free from evil views and false attachments?”
After reflecting in this way, they make the aspiration: “I should diligently strive, without attachment, cultivate the Prajñāpāramitā, bring about the accomplishment of sentient beings, purify and adorn the Buddha-land, causing it to be quickly perfected and quickly attain unsurpassed perfect enlightenment. In my Buddha-land there will be no sentient beings with evil conduct or false views. All sentient beings will accomplish right views and be fully adorned with wondrous wisdom.”
Subhuti, you should know that through this Prajñāpāramitā, that Great Bodhisattva quickly becomes perfected and approaches unsurpassed perfect enlightenment.
Furthermore, Subhuti, there is a Great Bodhisattva who fully practices the six perfections. Seeing the differences among the three groups of sentient beings: first, the group of those with right determination; second, the group of those with wrong determination; and third, the group of those with uncertain determination; upon seeing this, that Great Bodhisattva reflects: “How can I save sentient beings from the groups of wrong determination and uncertain determination?”
Having thought in this way, they make the aspiration: “I should diligently strive, without attachment, practice the six perfections, bring about the accomplishment of sentient beings, purify and adorn the Buddha-land, quickly perfect them, and quickly attain the wisdom of omniscience. In my Buddha-land there will be no sentient beings belonging to the groups of wrong determination and uncertain determination, nor will the names of these two groups even be heard. All sentient beings will abide in the group of right determination.”
Subhuti, you should know that through these six perfections, that Great Bodhisattva quickly becomes perfected and approaches the attainment of the wisdom of omniscience.
Furthermore, Subhuti, there is a Great Bodhisattva who fully practices the six perfections. Seeing sentient beings who have fallen into the three evil paths and endure all kinds of suffering—the hells, animals, and hungry ghosts—upon seeing this, that Great Bodhisattva reflects: “How can I help them so that they permanently eliminate suffering in the three evil paths?”
Having thought in this way, they make the aspiration: “I should diligently strive, without attachment, practice the six perfections, bring about the accomplishment of sentient beings, purify and adorn the Buddha-land, causing it to be quickly perfected and quickly attain the wisdom of omniscience. In my Buddha-land there will be no hells, animals, or hungry ghosts, nor even the names of those evil realms. All sentient beings will dwell in wholesome realms.”
Subhuti, you should know that through these six perfections, that Great Bodhisattva quickly attains, quickly perfects, and is about to attain the wisdom of omniscience.