THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 520
Chapter 23: EXPEDIENT MEANS (4)
At that time, Ānanda thought silently: “The Lord Śakra, using his own eloquence, praises the supreme merits and virtues of such profound Prajñāpāramitā; this is surely due to the majestic power of the Tathāgata.” Knowing Ānanda’s thought, Lord Śakra said:
“Venerable Great Elder, my praising the supreme merits and virtues of this profound Prajñāpāramitā is entirely due to the awesome spiritual power of the Tathāgata.”
At that time, the Buddha said to Ānanda:
“Indeed, indeed! When Lord Śakra praises the supreme merits and virtues of this profound Prajñāpāramitā in such a way, you should know that it is entirely due to the miraculous power of the Tathāgata, and not due to his own eloquence. Why? Because the supreme merits and virtues of profound Prajñāpāramitā are certainly not merits and virtues that all the gods, humans, asuras, and others in the world can praise.
Kauśika, you should know that when a Great Bodhisattva diligently learns, reflects upon, and practices such profound Prajñāpāramitā, all the evil māras throughout this trichiliocosm become suspicious and think: ‘Has this Great Bodhisattva already realized ultimate reality, abided in the fruition of Stream-entry, Once-returning, Non-returning, Arhatship, or Pratyekabuddha enlightenment, or is this one proceeding toward the supreme enlightenment, turning the wondrous Dharma wheel, and liberating sentient beings?’
Furthermore, Kauśika, when a Great Bodhisattva does not depart from such profound Prajñāpāramitā, the evil māras become greatly fearful, their bodies and minds tremble, and they suffer pain as though struck by a poisoned arrow.
Furthermore, Kauśika, when a Great Bodhisattva practices profound Prajñāpāramitā, the evil māras come to that person’s place and manifest many fearful things: knives, swords, wild beasts, poisonous snakes, fierce fires blazing and burning in all directions. They wish to make that Bodhisattva frightened and retreat from the aspiration for supreme enlightenment, to give rise to thoughts of abandoning the practice, even causing confusion of mind, and to obstruct supreme enlightenment. Only then will the evil māra’s intention be satisfied.”
At that time, Ānanda said to the Buddha:
“When Great Bodhisattvas practice profound Prajñāpāramitā, are they all disturbed by evil māras, or are some disturbed while others are not?”
The Buddha said to Ānanda:
“When Bodhisattvas practice profound Prajñāpāramitā, they are not all disturbed by evil māras; some are disturbed, and some are not.”
The venerable Ānanda said:
“World-Honored One, which Great Bodhisattvas, when practicing profound Prajñāpāramitā, are disturbed by evil māras? Which Great Bodhisattvas, when practicing profound Prajñāpāramitā, are not disturbed by evil māras?”
The Buddha said to Ānanda:
“If a Great Bodhisattva in a former life heard this profound Prajñāpāramitā but did not believe in it and instead slandered and disparaged it, then that Great Bodhisattva, while practicing profound Prajñāpāramitā, will be disturbed by evil māras. If a Great Bodhisattva in a former life heard this profound Prajñāpāramitā, believed and understood it, praised it, and did not slander it, then that Great Bodhisattva, while cultivating profound Prajñāpāramitā, will not be disturbed by evil māras.
Furthermore, Kauśika, if a Great Bodhisattva in a former life heard this profound Prajñāpāramitā and became doubtful and hesitant as to whether it exists or does not exist, whether it is true or not true, then that Great Bodhisattva, while cultivating profound Prajñāpāramitā, will immediately be disturbed by evil māras. If a Great Bodhisattva in a former life heard this profound Prajñāpāramitā and had absolutely no doubt or hesitation, firmly believing that it truly exists, then that Great Bodhisattva, while practicing profound Prajñāpāramitā, will not be disturbed by evil māras.
Furthermore, Kauśika, if a Great Bodhisattva distances himself from virtuous friends, is controlled by evil friends, does not hear this profound Prajñāpāramitā, and because he does not hear it, does not understand it clearly; because he does not understand it clearly, he cannot cultivate it; because he does not cultivate it, he cannot ask questions; because he does not ask questions, he does not practice according to the teachings; because he does not practice according to the teachings, he cannot attain profound Prajñāpāramitā—then that Great Bodhisattva, while practicing profound Prajñāpāramitā, will immediately be disturbed by evil māras. If a Great Bodhisattva stays close to virtuous friends, is not dependent upon evil friends, hears profound Prajñāpāramitā, and because he hears it immediately understands it clearly; because he understands it clearly, he can cultivate it; because he cultivates it, he can inquire; because he inquires, he practices exactly according to the teachings spoken in the sutra; because he practices according to the teachings, he can attain profound Prajñāpāramitā—then that Great Bodhisattva, while practicing profound Prajñāpāramitā, will not be disturbed by evil māras.
Furthermore, Kauśika, if a Great Bodhisattva abandons profound Prajñāpāramitā and accepts and praises false and wondrous teachings, then that Great Bodhisattva, while practicing profound Prajñāpāramitā, will immediately be disturbed by evil māras. If a Great Bodhisattva stays close to profound Prajñāpāramitā and does not accept or praise false and wondrous teachings, then that Great Bodhisattva, while practicing profound Prajñāpāramitā, will not be disturbed by evil māras.
Furthermore, Kauśika, if a Great Bodhisattva abandons profound Prajñāpāramitā and slanders and disparages the true wondrous Dharma, then the evil māra immediately thinks: ‘This Bodhisattva is my friend. Because this person slanders and disparages the true wondrous Dharma, countless sons of good families abiding in the Bodhisattva vehicle will slander and disparage the true wondrous Dharma. Thus my aspiration will be fulfilled. Even if those sons of good families abiding in the Bodhisattva vehicle diligently cultivate wholesome practices, they will still fall into the states of Śrāvakas or Pratyekabuddhas, and will cause others to fall likewise.’ Then that Great Bodhisattva, while practicing profound Prajñāpāramitā, will immediately be disturbed by evil māras.
If a Great Bodhisattva stays close to Prajñāpāramitā, praises, believes in, and accepts the true wondrous Dharma, and also causes countless sons of good families abiding in the Bodhisattva vehicle to praise, believe in, and accept the true wondrous Dharma, then the evil māras become sorrowful and fearful. Those sons of good families abiding in the Bodhisattva vehicle, even if they do not diligently cultivate wholesome practices, will certainly not cause others to fall into the states of Śrāvakas or Pratyekabuddhas, but will definitely attain supreme enlightenment. Then that Great Bodhisattva, while practicing profound Prajñāpāramitā, will not be disturbed by evil māras.
Furthermore, Kauśika, when a Great Bodhisattva hears this profound Prajñāpāramitā sutra and says:
‘The meaning of this profound Prajñāpāramitā is so difficult to see and difficult to understand. How can one explain, listen to, uphold, recite, contemplate, diligently study, copy, and circulate this scripture? I myself cannot even grasp its source, much less people of shallow wisdom and little merit.’
At that time, countless sons of good families abiding in the Bodhisattva vehicle hear such words from that person, and their minds become fearful; they retreat from the aspiration for supreme enlightenment and fall into the states of Śrāvakas or Pratyekabuddhas. Then that Great Bodhisattva, while practicing profound Prajñāpāramitā, will immediately be disturbed by evil māras.
If a Great Bodhisattva, upon hearing this profound Prajñāpāramitā sutra, says:
‘The meaning of this Prajñāpāramitā is profound, difficult to see, and difficult to understand. If one does not explain, listen to, uphold, recite, contemplate, diligently study, copy, and circulate it, yet can attain supreme enlightenment, that is certainly impossible.’
At that time, countless sons of good families abiding in the Bodhisattva vehicle hear such words from that person and rejoice greatly. They then delight in listening to, upholding, and reciting the profound Prajñāpāramitā scriptures, fully comprehend them, contemplate them correctly, diligently practice them, explain them to others, copy and circulate them, and seek supreme enlightenment. Then that Great Bodhisattva, while practicing profound Prajñāpāramitā, will not be disturbed by evil māras.
Furthermore, Kauśika, some Great Bodhisattvas, relying on their own wholesome roots and merits, look down upon other Great Bodhisattvas and say:
‘I can practice the perfection of giving up to the perfection of wisdom, but you cannot. I can abide in inner emptiness up to emptiness of the emptiness of intrinsic nature, but you cannot. I can abide in suchness up to the inconceivable realm, but you cannot. I can abide in the noble truths of suffering, origination, cessation, and path, but you cannot. I can practice the four foundations of mindfulness up to the eightfold noble path, but you cannot. I can practice the four meditations, the four immeasurables, and the four formless absorptions, but you cannot. I can practice the liberation methods of emptiness, signlessness, and wishlessness, but you cannot. I can practice the eight liberations up to the ten universal bases, but you cannot. I can practice the wisdom of pure insight up to the stage of the Tathāgata, but you cannot. I can practice the stages from Joyous Abode up to Dharma Cloud, but you cannot. I can practice all dhāraṇī methods and all samādhi methods, but you cannot. I can practice the five kinds of eyes and the six supernatural powers, but you cannot. I can practice the ten powers of the Tathāgata up to the eighteen unique qualities of the Buddha, but you cannot. I can practice great loving-kindness, great compassion, great joy, and great equanimity, but you cannot. I can practice the thirty-two marks of the Great Being and the eighty excellent characteristics, but you cannot.
I can practice the qualities of not forgetting and constant equanimity, but you cannot. I can practice the wisdom of omniscience, the wisdom of the aspects of the path, and the wisdom of all aspects, but you cannot. I can practice śamatha and vipaśyanā, but you cannot. I can contemplate dependent origination in forward and reverse order, but you cannot. I can observe the specific and general characteristics of all phenomena, but you cannot. I can bring about the accomplishment of sentient beings and purify Buddha-fields, but you cannot. I can practice all the conduct of Great Bodhisattvas, but you cannot. I can cultivate and learn the supreme enlightenment of the Buddha, but you cannot.’
At that time, the evil māras rejoice and say:
‘This Great Bodhisattva is my friend and will wander in birth and death without knowing when he will escape.’
Such a Great Bodhisattva, while practicing profound Prajñāpāramitā, will immediately be disturbed by evil māras.
If a Great Bodhisattva does not rely on his own wholesome roots and merits, does not look down upon other Great Bodhisattvas, and although constantly diligently cultivates wholesome practices, does not cling to the marks of those wholesome practices, then that Great Bodhisattva, while practicing profound Prajñāpāramitā, will not be disturbed by evil māras.
Furthermore, Kauśika, some Great Bodhisattvas, relying on their own famous names, despise other virtuous Great Bodhisattvas, constantly praise their own virtues and criticize others’ faults. In reality, they do not possess the signs and conduct of an irreversible Great Bodhisattva but claim that they do. Thus they give rise to afflictions, praising themselves and criticizing others:
‘You do not possess the name of a Bodhisattva; only I possess the name of a Bodhisattva.’
Because of this excessive pride, they despise and slander other Great Bodhisattvas.
At that time, the evil māra thinks:
‘This Great Bodhisattva makes my palace crowded and increases the realms of hell, animals, and hungry ghosts.’
Then the evil māra assists that person with supernatural power, causing his authority and eloquence to increase. Therefore many people believe his words. Through that encouragement, they become similar to those with wrong views. Having become like those with wrong views, they follow them and learn false paths. After learning false paths, their afflictions blaze forth. Because their minds are inverted, all the actions of body, speech, and mind they create reap unbearable fruits of suffering and decline. Through this cause and condition, hell beings, animals, and hungry ghosts increase, and the demon’s palace and realm become filled. Therefore the evil māra rejoices greatly and freely acts according to his wishes.
Such a Great Bodhisattva, while practicing profound Prajñāpāramitā, is disturbed by evil māras.
If a Great Bodhisattva does not rely on his false reputation, does not despise virtuous Bodhisattvas, is free from excessive pride regarding virtues, neither praises himself nor criticizes others, and clearly understands the activities of evil māras, then that Great Bodhisattva, while practicing profound Prajñāpāramitā, will not be disturbed by evil māras.
Furthermore, Kauśika, if a Great Bodhisattva quarrels with, slanders, despises, or criticizes those seeking the vehicles of Śrāvakas and Pratyekabuddhas, then seeing this, the evil māra thinks:
‘This Bodhisattva has moved away from supreme enlightenment and is close to hell, animals, and hungry ghosts. Why? Because despising, fighting, and slandering one another is not the path of Bodhi; it is only the dangerous path of hell, animals, and hungry ghosts.’
Having thought this, the evil māra rejoices and strengthens the authority of this Bodhisattva, causing countless people to increase their evil karma. Such a Great Bodhisattva, while practicing profound Prajñāpāramitā, is immediately disturbed by evil māras.
If a Great Bodhisattva does not despise, fight with, or slander those seeking the Śrāvaka or Pratyekabuddha vehicles, but instead uses skillful means to teach and guide them toward the Great Vehicle, or encourages them to practice wholesome Dharma according to their vehicle, then that Great Bodhisattva, while practicing profound Prajñāpāramitā, will not be disturbed by evil māras.
Furthermore, Kauśika, if a Great Bodhisattva and a virtuous son seeking supreme enlightenment despise, slander, and fight with each other, then seeing this, the evil māra thinks:
‘These two Bodhisattvas have both moved away from supreme enlightenment and are close to hell, animals, and hungry ghosts. Why? Because despising, fighting, and slandering one another is not the path of Bodhi, but only the dangerous path of hell, animals, and hungry ghosts.’
After thinking this, the evil māra rejoices greatly and increases the power of both persons, causing both sides to fight endlessly. Such a Great Bodhisattva, while practicing profound Prajñāpāramitā, is immediately disturbed by evil māras.
If a Great Bodhisattva and a virtuous son seeking supreme enlightenment do not despise, fight with, or slander one another, but instead teach each other to cultivate wholesome practices in order to quickly attain supreme enlightenment, then that Great Bodhisattva, while practicing profound Prajñāpāramitā, will not be disturbed by evil māras.
Furthermore, Kauśika, if a Great Bodhisattva who has not yet received the irreversible prediction of supreme enlightenment gives rise to thoughts of harming, despising, insulting, or slandering Great Bodhisattvas who have received the irreversible prediction of supreme enlightenment, then according to however many harmful thoughts arise, he loses that many kalpas of practicing excellent conduct, spends that many periods of time separated from virtuous friends, and again undergoes that many bonds of birth and death. If he does not abandon the mind of great enlightenment, then he must again spend that many kalpas wearing armor, diligently cultivating superior practices without interruption, and only afterward make up for the merits that have regressed.
At that time, Ānanda said to the Buddha:
“World-Honored One, will that Great Bodhisattva who has given rise to such an evil mind suffer the consequences of karma and wander in birth and death for that amount of time, or can he also be freed in the meantime? The superior practices that the Great Bodhisattva has regressed from—must he diligently undergo that many kalpas wearing armor and cultivating superior practices without interruption before making up the lost merit, or are there those who can regain benefits as before in the meantime?”
The Buddha said to Ānanda:
“For Bodhisattvas, Pratyekabuddhas, and Śrāvakas, I have said that there are those whose offenses are exhausted and who regain wholesome qualities.
Kauśika, you should know that if a Great Bodhisattva who has not yet received the irreversible prediction of supreme enlightenment gives rise to thoughts of harming, fighting, despising, insulting, or slandering Great Bodhisattvas who have received the irreversible prediction of supreme enlightenment, and afterward feels no shame, continues to hold evil in his heart, and does not confess and repent his offenses according to Dharma, then I say that such a person will not have his offenses exhausted in the intermediate period or regain previous benefits. Rather, he must undergo the cycle of birth and death for that many kalpas, be separated from virtuous friends, and be bound by various sufferings. If he does not abandon the mind of great enlightenment, then he must spend that many kalpas wearing armor and diligently cultivating superior practices without interruption, and only afterward make up for the merit that has regressed.
If a Great Bodhisattva who has not yet received the irreversible prediction of supreme enlightenment gives rise to thoughts of harming, fighting, despising, insulting, or slandering Great Bodhisattvas who have received the irreversible prediction of supreme enlightenment, but later develops shame and no longer remains bound by wrongdoing, then he can immediately confess and repent according to Dharma, thinking:
‘Now I have obtained the difficult-to-obtain human body. Why have I created such offenses and lost such great wholesome benefit? I should benefit all sentient beings; why have I instead caused harm? I should respect all sentient beings like a servant serving a master; why have I instead generated arrogance, humiliation, and contempt? I should patiently endure all sentient beings beating and rebuking me; why have I instead used harsh body and speech to retaliate? I should reconcile with all sentient beings and cause them to respect and love one another; why have I instead spoken harsh words and argued with them? I should patiently endure being trampled upon by all sentient beings for a long time, like a road or a bridge; why have I instead insulted them? I seek supreme enlightenment in order to rescue sentient beings from the great suffering of birth and death and lead them to complete peace and happiness of Nirvāṇa; why would I wish them to suffer? From now until the end of future lives, I should be like the mute, the speechless, the blind, and the deaf toward sentient beings, without discrimination. Even if I am executed, my head, hands, feet, or body are cut off, my eyes gouged out, my ears cut away, my nose sliced off, my tongue cut out, or my body sawed into pieces, I will never give rise to an evil thought toward them. If I think harmfully of them, I have destroyed the mind of supreme enlightenment and obstructed the goal I seek—the wisdom of omniscience—so that I cannot benefit and bring happiness to sentient beings.’
Kauśika, you should know that I say this Great Bodhisattva can have his offenses exhausted in the intermediate period and regain previous benefits, without needing to pass through that many kalpas of wandering in birth and death. Evil māras cannot disturb this person, and he will quickly attain supreme enlightenment.
Furthermore, Kauśika, Great Bodhisattvas should not associate with those seeking the Śrāvaka and Pratyekabuddha vehicles. Even if they associate with them, they should not live together. If they live together, they should not discuss meanings and principles with them. Why? Because if they discuss meanings and principles with them, anger and other afflictions may arise, or they may utter harsh words. But Bodhisattvas should not give rise to anger toward sentient beings, nor should they utter harsh words. Even if their heads, hands, feet, or bodies are cut off, they should not become angry or speak evil words. Why? Because Great Bodhisattvas should think:
‘I seek supreme enlightenment in order to rescue sentient beings suffering in birth and death and grant them complete benefit and happiness. Why would I do harm to them?’
Kauśika, you should know that if a Great Bodhisattva gives rise to anger toward sentient beings and speaks harsh words, it obstructs supreme enlightenment and also destroys the limitless practices of a Bodhisattva. Therefore, Great Bodhisattvas who wish to attain supreme enlightenment should not become angry with sentient beings and should not speak harsh words to them.
At that time, Ānanda said to the Buddha:
“World-Honored One, how should Great Bodhisattvas live together with other Great Bodhisattvas?”
The Buddha said:
“Kauśika, when Great Bodhisattvas live together with Great Bodhisattvas, they should regard one another as the World-Honored One. Why? Because Great Bodhisattvas should think of each other in turn:
‘They are our true virtuous friends, our companions, and we travel together in the same boat. The time we study, the places where we study, and the Dharma we study, or the causes and conditions of study, are not different. If that person studies the perfection of giving up to the perfection of wisdom, I too should study. If that person studies inner emptiness up to emptiness of the emptiness of intrinsic nature, I too should study. If that person studies suchness up to the inconceivable realm, I too should study. If that person studies the noble truths of suffering, origination, cessation, and path, I too should study. If that person studies the four foundations of mindfulness up to the eightfold noble path, I too should study. If that person studies the four meditations, four immeasurables, and four formless absorptions, I too should study. If that person studies the liberation methods of emptiness, signlessness, and wishlessness, I too should study. If that person studies the eight liberations up to the ten universal bases, I too should study. If that person studies the stage of pure insight up to the stage of the Tathāgata, I too should study. If that person studies the stages from Joyous Abode up to Dharma Cloud, I too should study. If that person studies all dhāraṇī methods and all samādhi methods, I too should study. If that person studies the five kinds of eyes and six supernatural powers, I too should study. If that person studies the ten powers of the Tathāgata up to the eighteen unique qualities of the Buddha, I too should study. If that person studies great loving-kindness, great compassion, great joy, and great equanimity, I too should study. If that person studies the thirty-two marks of the Great Being and eighty excellent characteristics, I too should study. If that person studies the qualities of not forgetting and constant equanimity, I too should study. If that person studies bringing about the accomplishment of sentient beings and purifying Buddha-fields, I too should study. If that person studies the wisdom of omniscience, the wisdom of the aspects of the path, and the wisdom of all aspects, I too should study.’
He further thinks:
‘For my sake, that Great Bodhisattva explains the path of great Bodhi. That person is my virtuous friend and also my teacher. If that Great Bodhisattva abides in mixed mental attention and is separated from mental attention corresponding with omniscient wisdom, I will not study together with them. If that Great Bodhisattva has abandoned mixed mental attention and does not abandon mental attention corresponding with omniscient wisdom, I will study together with them.’
Kauśika, you should know that if a Great Bodhisattva can learn in this way, he will quickly perfect the accumulations of Bodhi. When a Great Bodhisattva learns in this way, it is called learning equally with the Great Bodhisattvas.”
Chapter 24: THE TIME OF LEARNING
At that time, Subhūti said to the Buddha:
What is the equality-nature of the Great Bodhisattvas that the Great Bodhisattvas must learn, and therefore is called the learning of equality?
The Buddha taught Subhūti:
The emptiness of the internal dharmas, extending up to the emptiness of dharmas whose own-nature is itself empty, is the equality-nature of the Great Bodhisattvas that the Great Bodhisattvas must learn, and therefore it is called the learning of equality. Through learning equality, they quickly realize the unsurpassed perfect enlightenment.
Furthermore, Subhūti, the emptiness of the form aggregate up to the consciousness aggregate is the equality-nature of the Great Bodhisattvas. The emptiness of the eye sense up to the mind sense is the equality-nature of the Great Bodhisattvas. The emptiness of the form sense-object up to the dharma sense-object is the equality-nature of the Great Bodhisattvas. The emptiness of the eye element up to the mind element is the equality-nature of the Great Bodhisattvas. The emptiness of the form element up to the dharma element is the equality-nature of the Great Bodhisattvas. The emptiness of the eye-consciousness element up to the mind-consciousness element is the equality-nature of the Great Bodhisattvas. The emptiness of eye-contact up to mind-contact is the equality-nature of the Great Bodhisattvas. The emptiness of all feelings arising dependent on eye-contact up to all feelings arising dependent on mind-contact is the equality-nature of the Great Bodhisattvas. The emptiness of the earth element up to the consciousness element is the equality-nature of the Great Bodhisattvas. The emptiness of causes and conditions up to the condition of predominance is the equality-nature of the Great Bodhisattvas. The emptiness of ignorance up to aging and death is the equality-nature of the Great Bodhisattvas. The emptiness of the perfection of generosity up to the perfection of wisdom is the equality-nature of the Great Bodhisattvas. The emptiness of the internal dharmas up to the emptiness of dharmas whose own-nature is itself empty is the equality-nature of the Great Bodhisattvas. The emptiness of suchness up to the inconceivable realm is the equality-nature of the Great Bodhisattvas. The emptiness of the noble truths of suffering, origination, cessation, and the path is the equality-nature of the Great Bodhisattvas. The emptiness of the four foundations of mindfulness up to the eightfold noble path is the equality-nature of the Great Bodhisattvas. The emptiness of the four meditative absorptions, the four immeasurables, and the four formless concentrations is the equality-nature of the Great Bodhisattvas. The emptiness of the liberation doors of emptiness, signlessness, and wishlessness is the equality-nature of the Great Bodhisattvas. The emptiness of the eight liberations up to the ten universal bases is the equality-nature of the Great Bodhisattvas. The emptiness of the stages of pure contemplation up to the stage of the Tathāgata is the equality-nature of the Great Bodhisattvas. The emptiness of the stage of supreme joy up to the stage of the Dharma Cloud is the equality-nature of the Great Bodhisattvas. The emptiness of all dhāraṇī gateways and all samādhi gateways is the equality-nature of the Great Bodhisattvas. The emptiness of the five types of eyes and the six supernormal powers is the equality-nature of the Great Bodhisattvas. The emptiness of the ten powers of the Tathāgata up to the eighteen unique qualities of the Buddha is the equality-nature of the Great Bodhisattvas. The emptiness of great loving-kindness, great compassion, great sympathetic joy, and great equanimity is the equality-nature of the Great Bodhisattvas. The emptiness of the thirty-two marks of the Great Being and the eighty excellent characteristics is the equality-nature of the Great Bodhisattvas. The emptiness of the dharma of not forgetting and the constant quality of relinquishment is the equality-nature of the Great Bodhisattvas. The emptiness of the wisdom of all-knowledge, the wisdom of the path-aspect, and the wisdom of all aspects is the equality-nature of the Great Bodhisattvas. The emptiness of the fruit of stream-entry up to the enlightenment of the solitary buddhas is the equality-nature of the Great Bodhisattvas. The emptiness of all practices of the Great Bodhisattvas and the unsurpassed perfect enlightenment of the Buddha is the equality-nature of the Great Bodhisattvas.
The Great Bodhisattvas who learn these dharmas are called those who learn equality. Through learning equality, they quickly realize the unsurpassed perfect enlightenment.
The venerable Subhūti said to the Buddha:
World-Honored One, if a Great Bodhisattva learns for the sake of the exhaustion of form, up to learning for the sake of the exhaustion of the unsurpassed perfect enlightenment of all Buddhas, is that learning the wisdom of all-knowledge? If a Great Bodhisattva learns for the sake of the detachment from form, up to learning for the sake of the detachment from the unsurpassed perfect enlightenment of all Buddhas, is that learning the wisdom of all-knowledge? If a Great Bodhisattva learns for the sake of the cessation of form, up to learning for the sake of the cessation of the unsurpassed perfect enlightenment of all Buddhas, is that learning the wisdom of all-knowledge? If a Great Bodhisattva learns for the sake of the non-arising of form, up to learning for the sake of the non-arising of the unsurpassed perfect enlightenment of all Buddhas, is that learning the wisdom of all-knowledge?
The Buddha taught Subhūti:
According to what you have asked, if a Great Bodhisattva learns for the exhaustion, detachment, cessation, and non-arising of form up to the unsurpassed perfect enlightenment of all Buddhas, is that learning the wisdom of all-knowledge?
Subhūti, what do you think? Does the suchness of form up to the suchness of the unsurpassed perfect enlightenment of all Buddhas have exhaustion, detachment, cessation, or destruction?
Subhūti replied:
World-Honored One, no! Sugata, no!
The Buddha taught Subhūti:
If the Great Bodhisattvas can learn such things regarding all suchness, then that is learning the wisdom of all-knowledge.
Subhūti, you should know that suchness is inexhaustible, not separate, not ceasing, not destroyed, and cannot be directly realized. If the Great Bodhisattvas can learn such things regarding all suchness, that is called learning the wisdom of all-knowledge.
Furthermore, Subhūti, when Great Bodhisattvas learn in this way, they are learning generosity up to the perfection of wisdom; they are learning the emptiness of internal dharmas up to the emptiness of dharmas whose own-nature is itself empty; they are learning suchness up to the inconceivable realm; they are learning the noble truths of suffering, origination, cessation, and the path; they are learning the four foundations of mindfulness up to the eightfold noble path; they are learning the four meditative absorptions, the four immeasurables, and the four formless concentrations; they are learning the liberation doors of emptiness, signlessness, and wishlessness; they are learning the eight liberations up to the ten universal bases; they are learning the stages of pure contemplation up to the stage of the Tathāgata; they are learning the stage of supreme joy up to the stage of the Dharma Cloud; they are learning all dhāraṇī gateways and all samādhi gateways; they are learning the five types of eyes and the six supernormal powers; they are learning the ten powers of the Tathāgata up to the eighteen unique qualities of the Buddha; they are learning great loving-kindness, great compassion, great sympathetic joy, and great equanimity; they are learning the thirty-two marks of the Great Being and the eighty excellent characteristics; they are learning the dharma of not forgetting and the constant quality of relinquishment; they are learning the wisdom of all-knowledge, the wisdom of the path-aspect, and the wisdom of all aspects; they are learning the practices of Great Bodhisattvas; they are learning the unsurpassed perfect enlightenment of all Buddhas.
Subhūti, you should know that if Great Bodhisattvas can learn generosity-perfection up to the unsurpassed perfect enlightenment of all Buddhas in this way, then they are learning the wisdom of all-knowledge.
Furthermore, Subhūti, when Great Bodhisattvas learn in this way, they attain the ultimate of all liberating learning. When Great Bodhisattvas learn in this way, all Māras and externalists cannot overcome them. When Great Bodhisattvas learn in this way, they quickly reach the irreversible Bodhisattva stage. When Great Bodhisattvas learn in this way, they follow the deeds of the ancestral lineage of the Tathāgata. When Great Bodhisattvas learn in this way, they can preserve the true Dharma without distortion, and their turning and transforming of the Dharma can remove the darkness and obstacles that should be abandoned. When Great Bodhisattvas learn in this way, they can perfectly mature all sentient beings and can perfectly adorn and purify their own Buddha-fields. When Great Bodhisattvas learn in this way, they are called those who perfectly learn great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the immeasurable, boundless other Buddha-dharmas. When Great Bodhisattvas learn in this way, they learn the unsurpassed Dharma wheel of three turnings and twelve aspects; they learn abiding among hundreds of thousands of millions of beings and, regarding the realm of nirvāṇa without remainder, entering nirvāṇa after having realized it. When Great Bodhisattvas learn in this way, they learn not to sever the lineage of the Tathāgata, learn the opening of the Buddha’s gate of nectar, learn to establish immeasurable, countless, boundless sentient beings in the Dharma of the three vehicles, and learn to reveal the ultimate, peaceful, true unconditioned realm of all sentient beings. This is for the purpose of cultivating all wisdom of all-knowledge. Such learning cannot be undertaken by inferior sentient beings.
Subhūti, you should know that if Great Bodhisattvas wish to rescue all sentient beings from the great suffering of birth and death, they should learn in this way.
Furthermore, Subhūti, when Great Bodhisattvas learn in this way, they will certainly not fall into the realms of hell beings, animals, or hungry ghosts; they will certainly not be born in borderlands or barbarian regions; they will certainly not be born into lowly families, families with wrong views, or impoverished and inferior families lacking discipline. They will not be blind, deaf, mute, unable to speak, lame, physically impaired, hunched-backed, insane, afflicted by cancer, tumors, sores, skin diseases, hemorrhoids, leprosy, or other terrible illnesses; they will not be excessively tall, excessively short, dark-complexioned, disfigured, or afflicted with dreadful growths.
Furthermore, Subhūti, if Great Bodhisattvas learn in this way, in every lifetime they will always have many relatives and followers, beautiful appearance, gentle speech, dignity, excellence, and will be loved and respected by all. Wherever they are born, they will be free from the karma of killing living beings up to wrong views; they will never rely on false and deviant teachings, will not sustain their lives through wrong means, and will not associate with sentient beings who violate precepts, hold evil views, or slander the true Dharma.
Furthermore, Subhūti, if Great Bodhisattvas learn in this way, they will never be born among those attached to sensual pleasures, lacking wisdom, or in the long-lived heavens. Why? That Great Bodhisattva has perfected the power of skillful means. Through this power of skillful means, although they always enter meditative absorptions, immeasurables, and formless concentrations, they do not follow the power of those states and take rebirth there. Because they are protected by profound perfection of wisdom, they accomplish such skillful means. Although in those concentrations they freely enter and emerge, they do not follow the power of those concentrations and are not born in the long-lived heavens, abandoning the cultivation of the practices of a Great Bodhisattva.
Furthermore, Subhūti, when Great Bodhisattvas learn in this way, all dharmas become purified for them. Because of this purification, they do not fall into the states of Śrāvakas or solitary buddhas.
At that time, Subhūti said to the Buddha:
World-Honored One, if the original nature of all dharmas is pure, how is it that when Great Bodhisattvas learn in this way, all dharmas become purified for them?
The Buddha taught Subhūti:
That is correct, that is correct, exactly as you have said! The self-nature of all dharmas has always been pure from the beginning. That Great Bodhisattva, within the original purity of all dharmas, diligently cultivates profound perfection of wisdom, uses skillful means, realizes things exactly as they are, with a mind neither sinking nor obstructed, and abandons all defilements and afflictive attachments. Therefore it is said that when Bodhisattvas learn in this way, all dharmas become purified for them.
Furthermore, Subhūti, although the original nature of all dharmas is pure, ordinary beings do not know, see, or understand it. That Great Bodhisattva, wishing those beings to see, know, and understand it so that they may practice generosity up to the perfection of wisdom, and broadly speaking, cultivate the wisdom of all-knowledge, the wisdom of the path-aspect, and the wisdom of all aspects.
Furthermore, Subhūti, if Great Bodhisattvas learn in this way, then regarding the ten powers of the Tathāgata, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of the Buddha, they will all become completely perfected and purified.
Furthermore, Subhūti, if Great Bodhisattvas learn in this way, then regarding the various mental activities of sentient beings, they can fully understand them and reach the far shore. Through skillful means, they cause sentient beings to know that the original nature of all dharmas is pure, so that they may attain completely pure nirvāṇa.
Subhūti, you should know: it is like the great earth—only in a few places do treasures such as gold and silver arise, while in many places sand, stones, bricks, and tiles arise. Sentient beings are likewise: a small portion can learn profound perfection of wisdom; the majority follow the teachings of Śrāvakas and solitary buddhas.
Subhūti, you should know: it is like among humans, only a small number cultivate the karma of a universal monarch, while most follow the karma of lesser kings. Sentient beings are likewise: a small portion cultivate the path of the wisdom of all-knowledge, while most follow the paths of Śrāvakas and solitary buddhas.
Subhūti, you should know: among Great Bodhisattvas seeking unsurpassed perfect enlightenment, only a small portion realize unsurpassed perfect enlightenment, while the majority fall into the states of Śrāvakas and solitary buddhas.
Subhūti, you should know: virtuous sons abiding in the Bodhisattva vehicle, if they do not separate from the skillful means of profound perfection of wisdom, will certainly enter the irreversible state. Those who separate from the skillful means of profound perfection of wisdom will certainly regress from unsurpassed perfect enlightenment. Therefore, Great Bodhisattvas who wish to attain the irreversible Bodhisattva stage and enter the ranks of irreversible Bodhisattvas must diligently cultivate the skillful means of profound perfection of wisdom.
Furthermore, Subhūti, if Great Bodhisattvas cultivate the skillful means of profound perfection of wisdom in this way, they will never give rise to thoughts associated with stinginess, violation of precepts, anger, laziness, distraction, or evil wisdom. They will also never give rise to thoughts associated with sensual desire, anger, ignorance, arrogance, negligence, delusion, or other faults. They will also never give rise to thoughts associated with attachment to the form aggregate up to the consciousness aggregate. Broadly speaking, they will also never give rise to thoughts associated with attachment to the unsurpassed perfect enlightenment of the Buddha. Why? Because that Great Bodhisattva practices the skillful means of profound perfection of wisdom and does not see any dharma that can be grasped. Because it cannot be grasped, they do not give rise to thoughts associated with attachment to such dharmas as form…
Furthermore, Subhūti, if Great Bodhisattvas cultivate the skillful means of profound perfection of wisdom in this way, they can include all perfections, gather together all perfections, and guide all perfections. Why? Because within profound perfection of wisdom all perfections are contained.
Subhūti, you should know: just as the view of self can include the sixty-two views, profound perfection of wisdom likewise contains all perfections.
Subhūti, you should know: just as when a person dies because the life faculty ceases, all the faculties also cease; so too, profound perfection of wisdom is the source from which all cultivated perfections arise. Without perfection of wisdom, there are no other perfections.
Therefore, Subhūti, if Great Bodhisattvas wish to reach the ultimate far shore of all perfections, they should diligently cultivate profound perfection of wisdom.
Furthermore, Subhūti, if Great Bodhisattvas diligently cultivate profound perfection of wisdom, then among sentient beings they are supreme and most excellent. Why? Because that Great Bodhisattva diligently cultivates the unsurpassed Dharma.
Furthermore, Subhūti, what do you think? Are all sentient beings in this great trichiliocosm numerous?
Subhūti replied:
World-Honored One, even the sentient beings in Jambudvīpa are countless, how much more the sentient beings throughout the great trichiliocosm—how could they not be numerous?
The Buddha taught Subhūti:
That is correct, that is correct, exactly as you have said! Subhūti, you should know: suppose all sentient beings in the great trichiliocosm simultaneously became human. After becoming human, they simultaneously generated the aspiration for unsurpassed perfect enlightenment and practiced the deeds of Great Bodhisattvas. After completing their practices, they simultaneously all attained unsurpassed perfect enlightenment. Then suppose there were a Great Bodhisattva who throughout their entire life offered, honored, respected, and praised these Tathāgatas, Arhats, Perfectly Enlightened Ones with the finest desirable objects. What do you think? Through this cause and condition, would that Great Bodhisattva obtain much merit?
Subhūti replied:
World-Honored One, extremely much! Sugata, extremely much!
The Buddha taught Subhūti:
If a virtuous son abiding in the Bodhisattva vehicle can, regarding this profound perfection of wisdom, always delight in listening, receiving, maintaining, reciting, completely understanding, contemplating appropriately, practicing according to the teachings, copying, and spreading it, then this person obtains immeasurably and innumerably greater merit than the previous person. Why? Because profound perfection of wisdom, complete with great meaning, enables Great Bodhisattvas to quickly attain unsurpassed perfect enlightenment.
Therefore, Subhūti, if Great Bodhisattvas wish to become foremost among all sentient beings, wish to benefit all sentient beings, become a protector for those without protection, a refuge for those without refuge, a place of return for those without a place of return, a clear eye for those without sight, a light for places without light, a guide for those who are lost, and cause those who have not attained nirvāṇa to attain nirvāṇa, then they should learn profound perfection of wisdom in this way.
Subhūti, you should know: if Great Bodhisattvas wish to attain unsurpassed perfect enlightenment, wish to reach the realm reached by Buddhas, wish to freely travel where Buddhas freely travel, wish to roar the great lion’s roar of the Tathāgata, wish to beat the unsurpassed Dharma drum of the Buddhas, ring the unsurpassed Dharma bell of the Buddhas, blow the unsurpassed Dharma conch of the Buddhas, ascend the unsurpassed Dharma seat of the Buddhas, expound the meaning of the unsurpassed Dharma of the Buddhas, cut through the net of doubts of sentient beings, enter the nectar-like Dharma realm of the Buddhas, receive the wondrous Dharma bliss of the Buddhas, and realize the completely pure perfected merits of the Buddhas, then they should learn profound perfection of wisdom.
Furthermore, Subhūti, if Great Bodhisattvas cultivate profound perfection of wisdom in this way, there is no wholesome root or merit that they will not attain. Why? Because profound perfection of wisdom is the foundation of all wholesome roots and merits.
At that time, Subhūti said to the Buddha:
World-Honored One, can the Great Bodhisattvas who cultivate profound perfection of wisdom in this way also obtain the wholesome roots and merits of Śrāvakas and solitary buddhas?
The Buddha taught Subhūti:
These Great Bodhisattvas can also obtain the wholesome roots and merits of Śrāvakas and solitary buddhas, but they do not abide in or cling to them. Having correctly observed them with superior wisdom, they surpass the Śrāvakas and solitary buddhas and enter the right nature of separation from arising as Bodhisattvas. These Great Bodhisattvas have no wholesome root or merit that they do not attain.
Furthermore, Subhūti, if Great Bodhisattvas learn in this way, they are close to the wisdom of all-knowledge and quickly attain unsurpassed perfect enlightenment.
Furthermore, Subhūti, when Great Bodhisattvas learn in this way, they become the true field of merit for all gods, humans, asuras, and others in the world, surpassing the fields of merit of worldly śramaṇas, brahmins, Śrāvakas, and solitary buddhas, and quickly attain the wisdom of all-knowledge.
Furthermore, Subhūti, when Great Bodhisattvas learn in this way, wherever they are born, they do not abandon profound perfection of wisdom, do not separate from profound perfection of wisdom, and always practice profound perfection of wisdom.
Furthermore, Subhūti, if Great Bodhisattvas can learn profound perfection of wisdom in this way, you should know that they have attained irreversibility regarding the wisdom of all-knowledge, correctly understand all dharmas, are far removed from the states of Śrāvakas and solitary buddhas, and are close to unsurpassed perfect enlightenment.
Furthermore, Subhūti, if Great Bodhisattvas while practicing profound perfection of wisdom think: “This is perfection of wisdom, this is the time of cultivation, this is the place of cultivation, I can cultivate this profound perfection of wisdom, through this profound perfection of wisdom I abandon the dharmas that should be abandoned,” then they will certainly attain the wisdom of all-knowledge. That Great Bodhisattva does not practice perfection of wisdom and cannot clearly understand perfection of wisdom. Why? Because profound perfection of wisdom does not think: “I am perfection of wisdom; this is the time of cultivation; this is the place of cultivation; this is the practitioner; this is the Dharma of perfection of wisdom that is abandoned; this is the Dharma illuminated by perfection of wisdom; this is the unsurpassed perfect enlightenment realized through perfection of wisdom.” Knowing this is practicing perfection of wisdom.
Furthermore, Subhūti, if Great Bodhisattvas while practicing profound perfection of wisdom think: “This is not perfection of wisdom; this is not the time of cultivation; this is not the place of cultivation; this is not the practitioner; perfection of wisdom does not abandon all dharmas that should be abandoned; perfection of wisdom certainly cannot attain the unsurpassed perfect enlightenment that is sought.” Why? Because all dharmas abide in suchness, the Dharma realm, the Dharma nature, and broadly speaking, the inconceivable realm. Within this, all are without difference.
Subhūti, you should know: when Great Bodhisattvas learn in this way, they practice perfection of wisdom and quickly attain the wisdom of all-knowledge.