THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 536
Chapter 30: THE BUDDHA LAND (2)
Furthermore, Subhūti, this assembly of Great Bodhisattvas should cultivate such practices for adorning and purifying the Buddha land. That is, in that realm one constantly does not hear of the three evil paths, nor does one hear of the various tendencies toward wrong views; one does not hear of the three poisons of greed, hatred, and delusion; one does not hear of the appearances of male and female; one does not hear of Śrāvakas or Pratyekabuddhas; one does not hear of disagreeable things such as impermanence, suffering, and so forth; one does not hear of guarding possessions; one does not hear of attachment to the notion of a self and what belongs to self; one does not hear of afflictions or bondage; one does not hear of inverted attachments and distortions; and one does not hear of the establishment of different levels among sentient beings. One only hears sounds of emptiness, signlessness, wishlessness, non-arising, non-ceasing, lack of inherent nature, and so forth.
This means that, according to the various wishes of sentient beings, among the internal and external objects such as forests and trees, when gently blown by the wind and causing them to touch one another, various wondrous sounds arise. Within these sounds, all dharmas are taught as having no inherent nature. Because they have no inherent nature, they are empty; because they are empty, they are signless; because they are signless, they are wishless; because they are wishless, they are unborn; because they are unborn, they are unceasing. Therefore, all dharmas have always been tranquil from the beginning, with the nature of Nirvāṇa.
Whether the Tathāgata appears in the world or does not appear in the world, the nature of dharma and the suchness of dharma of all dharmas always abide. That is, all dharmas lack inherent nature and are empty, and so forth. The sentient beings in that Buddha land, whether day or night, while walking, standing, lying down, or sitting, constantly hear such wondrous sounds.
Subhūti, you should know that this assembly of Great Bodhisattvas all abides in the purified and adorned Buddha land. When they attain the unsurpassed perfect enlightenment, all Tathāgatas, Arhats, Fully Enlightened Ones throughout the ten directions equally praise the names of those Buddhas. Any sentient beings who hear the names of those Buddhas will never regress from the unsurpassed perfect enlightenment.
This assembly of Great Bodhisattvas all abides in the purified and adorned Buddha land. When they attain the unsurpassed perfect enlightenment, they teach the true Dharma for the sake of sentient beings. Sentient beings who hear it will certainly no longer give rise to doubts about whether something is Dharma or non-Dharma. Why? Because those sentient beings attain all dharmas as suchness, the Dharma realm, and the nature of Dharma; all are Dharma, and not non-Dharma.
Thus, Subhūti, this assembly of Great Bodhisattvas is able to purify and adorn the Buddha land in this way.
Furthermore, Subhūti, this assembly of Great Bodhisattvas teaches and transforms sentient beings who have not yet accumulated wholesome roots, who have not planted many wholesome roots with Buddhas, Bodhisattvas, Pratyekabuddhas, and Śrāvakas, and therefore are persuaded by evil companions. Because they have abandoned good companions, they do not hear the true Dharma. They are constantly seized by views concerning self and sentient beings, and are captured by such views, falling into the two extremes of annihilationism and eternalism.
Such sentient beings themselves give rise to wrong views and also constantly teach others to give rise to wrong views. They regard what is not the Three Jewels as the Three Jewels, regard the Three Jewels as not the Three Jewels, slander the true Dharma, and praise false teachings. Due to these causes and conditions, after death they fall into the three evil paths and undergo much suffering.
This assembly of Great Bodhisattvas, abiding in their own world, attains the unsurpassed perfect enlightenment. Seeing sentient beings wandering through birth and death and undergoing immeasurable suffering, they use the power of skillful means and supernatural abilities to teach and transform them, causing them to abandon wrong views, abide in right views, leave the evil realms, and be born among humans. Again, using various skillful means and supernatural abilities, they teach and transform them so that they abide in right concentration and never again fall into the evil realms. They also cause them to cultivate superior wholesome roots, and after death they are born in purified and adorned Buddha lands, enjoying the Great Vehicle Dharma bliss in pure realms.
Thus, Subhūti, this assembly of Great Bodhisattvas is able to purify and adorn the Buddha land in this way. Because of the extremely pure place of dwelling, those sentient beings do not give rise to false discrimination or doubt regarding all dharmas: “This is a wholesome dharma; this is an unwholesome dharma; this is a determinate dharma; this is an indeterminate dharma; this is a worldly dharma; this is a supramundane dharma; this is a contaminated dharma; this is an uncontaminated dharma; this is a conditioned dharma; this is an unconditioned dharma…” Such discriminations and doubts completely do not arise.
Because of this cause and condition, those sentient beings will certainly attain the unsurpassed perfect enlightenment, turn the wondrous Dharma wheel, and liberate sentient beings.
Subhūti, you should know that this is the characteristic of the merit of purifying and adorning the Buddha land by Great Bodhisattvas, benefiting and bringing happiness to all sentient beings.
Chapter 31: PROPAGATION AND TRANSFORMATION (1)
At that time, the venerable Subhūti said to the Buddha:
“World-Honored One, do these Great Bodhisattvas abide in the group destined for certainty or in the group not destined for certainty?”
The Buddha told Subhūti:
“These Great Bodhisattvas all abide in the group destined for certainty.”
The venerable Subhūti said to the Buddha:
“World-Honored One, in which group destined for certainty do these Great Bodhisattvas abide? The Śrāvaka vehicle, the Pratyekabuddha vehicle, or the unsurpassed vehicle?”
The Buddha told Subhūti:
“These Great Bodhisattvas abide in the unsurpassed vehicle.”
The venerable Subhūti said to the Buddha:
“World-Honored One, when are these Great Bodhisattvas said to abide in the group destined for certainty? At the time they first arouse the mind of enlightenment? At the stage of non-retrogression? Or in their final body?”
The Buddha told Subhūti:
“These Great Bodhisattvas, whether when they first arouse the mind, at the stage of non-retrogression, or in their final body, all abide in the group destined for certainty.”
The venerable Subhūti said to the Buddha:
“World-Honored One, can these Great Bodhisattvas abiding in this group destined for certainty fall into the evil paths?”
The Buddha told Subhūti:
“Once Great Bodhisattvas have abided in the group destined for certainty, they definitely do not fall into the evil realms.”
The Buddha again said to Subhūti:
“What do you think? Do the eighth-stage practitioners, stream-enterers, once-returners, non-returners, arhats, and Pratyekabuddhas fall into the evil paths?”
Subhūti said to the Buddha:
“No, World-Honored One!”
The Buddha told Subhūti:
“The Great Bodhisattvas are likewise so. From the time they first arouse the mind, they cultivate generosity pāramitā through prajñāpāramitā and the countless, boundless other Buddha-dharmas, exhausting all evil and unwholesome dharmas. Therefore, it is absolutely impossible that they would fall into the evil paths.
Nor is it possible that they would be born among the long-lived heavens, because in those places superior wholesome dharmas do not manifest and function. If these Great Bodhisattvas were to be born in remote and inferior border regions lacking roots of faith, such a thing would not occur. For in such places it is impossible to practice superior wholesome dharmas; wrong views mostly arise, there is no faith in cause and effect, there is delight in creating evil and harmful actions, the Three Jewels are not heard of, and the four assemblies do not exist.
Nor is it possible that these Great Bodhisattvas would be born into families of wrong views. For those born there are constantly attached to evil views, engage in evil conduct, deny wholesome and unwholesome actions and their results, do not cultivate goodness, and delight in doing evil. Therefore, Great Bodhisattvas are not born into such families.
Furthermore, Subhūti, when Great Bodhisattvas first arouse the mind seeking unsurpassed perfect enlightenment, it is also impossible that, with a superior joyful mind, they would undertake the ten unwholesome actions.”
The venerable Subhūti said to the Buddha:
“World-Honored One, if these Great Bodhisattvas, from the time they first arouse the mind, possess such meritorious qualities and wholesome roots and do not take birth in evil places, then why does the World-Honored One, whenever teaching assemblies about his former lives, speak of hundreds of thousands of previous lives, among which there were also births in evil places? At that time, where were the wholesome roots abiding?”
The Buddha told Subhūti:
“Great Bodhisattvas do not receive bodies in evil places because of evil karma. They receive such bodies only because, for the benefit and happiness of sentient beings, they do so according to their original vows. Therefore, this should not be considered a difficulty.”
He again told Subhūti:
“What do you think? Are there any Pratyekabuddhas or arhats who, using skillful means like the assembly of Great Bodhisattvas and possessing superior skillful means, would receive the body of an animal, and when a hunter wished to harm them, the Bodhisattva would immediately give rise to unsurpassed loving-kindness, compassion, patience, and forbearance, wishing to bring benefit and happiness to that person, and therefore willingly sacrifice their own body and life without harming that person?”
Subhūti said to the Buddha:
“World-Honored One, Pratyekabuddhas and others cannot do this.”
The Buddha told Subhūti:
“Because of this cause and condition, one should know that Bodhisattvas, wishing to bring benefit and happiness to sentient beings, wishing to quickly perfect great loving-kindness and compassion, and wishing to attain great Bodhi, may receive the body of an animal, yet they are not defiled by the faults of being an animal.”
The venerable Subhūti said to the Buddha:
“World-Honored One, in what wholesome roots do these Great Bodhisattvas abide when, wishing to bring benefit and happiness to sentient beings, they receive bodies in evil realms?”
The Buddha told Subhūti:
“There are no wholesome roots of this assembly of Great Bodhisattvas that are not perfected. However, because Great Bodhisattvas seek to attain unsurpassed perfect enlightenment, they must perfect all wholesome roots. That is, from the time Great Bodhisattvas first arouse the mind until they sit upon the wondrous Bodhi seat, there is no wholesome root that is not perfected.
Only after completely perfecting all wholesome dharmas can they attain unsurpassed perfect enlightenment. If there remained even one wholesome dharma that had not been perfected and they attained unsurpassed perfect enlightenment, such a thing would not occur.
Therefore, Subhūti, from the time Great Bodhisattvas first arouse the mind until they sit upon the wondrous Bodhi seat, throughout the intervening period they constantly cultivate and learn all wholesome dharmas completely. Having learned them, they must attain the wisdom of all aspects and permanently cut off the continuity of habitual tendencies before they can attain the wisdom of omniscience.”
At that time, Subhūti said to the Buddha:
“World-Honored One, why do Great Bodhisattvas who have already accomplished the pure, undefiled, stainless noble dharmas still take birth in evil realms and receive the bodies of animals?”
The Buddha said:
“Subhūti, what do you think? Has the Tathāgata accomplished all pure, undefiled, stainless noble dharmas?”
Subhūti said to the Buddha:
“World-Honored One, the Tathāgata has accomplished all pure, undefiled, stainless noble dharmas.”
The Buddha said:
“Subhūti, what do you think? When the Tathāgata manifests a transformed body in the realm of animals for the benefit and happiness of sentient beings, is this carrying out Buddha activity?”
Subhūti said to the Buddha:
“World-Honored One, when the Tathāgata manifests a transformed body in the realm of animals for the benefit and happiness of sentient beings, this is carrying out Buddha activity.”
The Buddha said:
“Subhūti, what do you think? When the Tathāgata transforms into the body of an animal, is it truly an animal suffering pain?”
Thiện Hiện addressed the Buddha:
“World-Honored One, when the Tathāgata transforms into the body of an animal, since it is not truly an animal, He does not undergo suffering.”
The Buddha told Thiện Hiện:
“The great Bodhisattvas are also like this. Although they have perfected all pure, undefiled noble dharmas, because they bring about the accomplishment of sentient beings, they vow to take on animal bodies appropriate for bringing about the accomplishment of sentient beings.
Furthermore, Thiện Hiện, what do you think? Is there an Arhat who has permanently eliminated all outflows, who can transform into a human body and perform various activities, and through those activities cause others to give rise to joy and happiness?”
Thiện Hiện said to the Buddha:
“World-Honored One, there are Arhats who have permanently eliminated all outflows, who can transform into human bodies and perform various activities, and through those activities cause others to rejoice.”
The Buddha told Thiện Hiện:
“The great Bodhisattvas are also like this. Although they have already perfected pure, undefiled noble dharmas, for the benefit and happiness of all sentient beings, they therefore vow to take on animal bodies and carry out the works of the Buddhas. Although they take on animal bodies, they do not share the suffering and afflictions of those beings, nor are they defiled by their faults.
Furthermore, Thiện Hiện, what do you think? If a magician or his disciple transforms various elephants, horses, and so forth, causing many people who see them to rejoice and become delighted, are those things truly elephants, horses, and so forth?”
Thiện Hiện said to the Buddha:
“World-Honored One, those things are not real elephants or horses.”
The Buddha told Thiện Hiện:
“The great Bodhisattvas are also like this. Although they fully accomplish pure, undefiled noble dharmas, for the benefit and happiness of all sentient beings, they therefore vow to take on animal bodies. Although they take on animal bodies, they are in truth not those beings, nor are they defiled by their faults.”
Venerable Thiện Hiện said to the Buddha:
“World-Honored One, the great Bodhisattvas employ such vast skillful means. Although they fully accomplish pure, undefiled noble dharmas, for the sake of sentient beings they vow to use skillful means to assume various kinds of bodies and, according to their faculties, manifest appearances to benefit them.
World-Honored One, in what dharmas do the great Bodhisattvas abide in order to employ skillful means, so that although they take on such various animal bodies, they are not defiled by the faults of those beings?”
The Buddha told Thiện Hiện:
“The great Bodhisattvas abide in such profound Prajñāpāramitā in order to employ such skillful means. Through the power of these skillful means, although they pass through as many Buddha worlds in the ten directions as there are grains of sand in the Ganges, manifest many kinds of bodies, and bring benefit and happiness to sentient beings, they do not give rise to attachment or defilement therein. Why? Because this great Bodhisattva completely apprehends nothing whatsoever regarding all dharmas. That is, there is absolutely no apprehension of the one who is defiled, the object of defilement, or the causes and conditions of defilement. Why? Because the self-nature of all dharmas is emptiness.
Thiện Hiện, you should know that emptiness cannot be attached to emptiness. Emptiness also cannot be attached to any other dharma, and there is no dharma that can attach to emptiness. Why? Because within emptiness, even the nature of emptiness cannot be apprehended, much less can any other dharmas be apprehended. This is called the emptiness that cannot be apprehended. The great Bodhisattvas who abide therein can realize the supreme enlightenment, turn the wondrous Dharma wheel, and liberate sentient beings.”
Venerable Thiện Hiện said to the Buddha:
“World-Honored One, do the great Bodhisattvas create such skillful means only by abiding in profound Prajñāpāramitā, or do they also abide in some other dharma?”
The Buddha told Thiện Hiện:
“How could there be any dharma that is not included within profound Prajñāpāramitā, that you ask such a question?”
Venerable Thiện Hiện said:
“World-Honored One, the self-nature of profound Prajñāpāramitā is originally empty. How can it be said that profound Prajñāpāramitā includes all dharmas? Is it not the case that within emptiness no dharma can be said to be included or not included?”
The Buddha told Thiện Hiện:
“Could it be that the self-nature of all dharmas is empty?”
Thiện Hiện said to the Buddha:
“World-Honored One, indeed so, indeed so!”
The Buddha told Thiện Hiện:
“If the self-nature of all dharmas is empty, then within that emptiness, is it not possible that all dharmas are included?”
Thiện Hiện said to the Buddha:
“World-Honored One, indeed so, indeed so!”
The Buddha told Thiện Hiện:
“For this reason, profound Prajñāpāramitā includes all dharmas. You should know that the assembly of great Bodhisattvas who abide in profound Prajñāpāramitā can create such skillful means to bring benefit and happiness to sentient beings.”
At that time, Thiện Hiện said to the Buddha:
“World-Honored One, how can a great Bodhisattva, while practicing profound Prajñāpāramitā and abiding in the emptiness of the self-nature of all dharmas, give rise to the Perfection of Spiritual Powers and, abiding in this Perfection of Spiritual Powers, be able to reach as many Buddha worlds throughout the ten directions as there are grains of sand in the Ganges, make offerings and pay respects to the Buddhas, World-Honored Ones, listen to and uphold the true Dharma in the presence of those Buddhas, and plant many roots of virtue?”
The Buddha told Thiện Hiện:
“If a great Bodhisattva practices profound Prajñāpāramitā, he views the countless Buddha worlds throughout the ten directions, the Buddhas, the Sangha, and the Dharma they have taught as all having an empty self-nature. They are only conventionally established by worldly names and said to be worlds, Buddhas, assemblies, and Dharma. These names established by worldly convention also have no self-nature.
Thiện Hiện, you should know that if such names as the worlds of the ten directions, the Buddhas, the assemblies, and the Dharma they taught had a self-nature that was not empty, then the emptiness spoken of would necessarily become only a small part. But because the emptiness spoken of does not become a small part, the self-nature of all dharmas is empty. This principle is complete, without duality or difference.
Thiện Hiện, you should know that this great Bodhisattva practices profound Prajñāpāramitā, and through the skillful means of universally contemplating all as empty, is able to generate the supreme Perfection of Spiritual Powers. Abiding in this Perfection of Spiritual Powers, the Bodhisattva is able to generate the wondrous spiritual powers of the divine eye, divine ear, miraculous abilities, knowledge of others’ minds, recollection of past lives, and knowledge of the exhaustion of outflows.
Thiện Hiện, you should know that the great Bodhisattvas do not separate from the Perfection of Spiritual Powers. They possess sovereign power, bring about the accomplishment of sentient beings, purify and adorn Buddha lands, and realize the supreme enlightenment.
Therefore, the Perfection of Spiritual Powers is the path of Bodhi. All great Bodhisattvas rely on this path in seeking to attain supreme enlightenment. While seeking attainment, they themselves can perfect all wholesome dharmas and can also encourage others to cultivate wholesome dharmas. Although they perform these actions, they are not attached to those actions. Why? Because this great Bodhisattva knows that the self-nature of wholesome dharmas is empty; it is not that the self-nature of emptiness lacks attachment. If there is attachment, there is savoring. Because there is no attachment and no savoring, within the self-nature of emptiness there is no savoring. Because there is no savoring, the one who savors, the object savored, and the causes and conditions of savoring cannot be apprehended within the dharma of non-savoring.
Thiện Hiện, you should know that these great Bodhisattvas practice profound Prajñāpāramitā and, abiding in the Perfection of Spiritual Powers, generate a pure divine eye surpassing that of humans. Using this divine eye, they contemplate that the self-nature of all dharmas is empty. Because they see that the self-nature of all dharmas is empty, they do not rely on the characteristics of dharmas to create activities. Although they teach Dharma to sentient beings in this way, they also apprehend no characteristics of sentient beings or their activities. This great Bodhisattva uses non-apprehension as a means to generate the supreme spiritual powers of Bodhisattvas and uses these spiritual powers to perform all activities that should be performed.
Thiện Hiện, you should know that this great Bodhisattva uses the completely pure divine eye surpassing humans to observe as many Buddha worlds throughout the ten directions as there are grains of sand in the Ganges. After observing them, they generate miraculous knowledge and spiritual powers, go there, and benefit sentient beings. They may use generosity up to Prajñāpāramitā to benefit them; they may use the thirty-seven factors of enlightenment to benefit them; they may use meditative absorptions, immeasurables, and formless attainments to benefit them; they may use liberations, concentrations, and samāpattis to benefit them; they may use the Dharma doors of liberation of emptiness, signlessness, and wishlessness to benefit them; they may use other superior wholesome dharmas to benefit them; or they may use the Dharma of Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Buddhas to benefit them.
This great Bodhisattva travels throughout the worlds of the ten directions. If they see any sentient beings who are extremely stingy and greedy, they give rise to compassion and teach them, saying:
‘You sentient beings should practice generosity. Those who are greedy and stingy suffer poverty and hardship. Because of poverty, they lack dignity and virtue, cannot benefit themselves, and much less can they benefit others. Therefore, you should always practice generosity so that you may be happy and also bring happiness to others. Do not, because of poverty, devour and harm one another; otherwise you will not escape suffering in the evil destinies.’
If they see sentient beings who destroy pure precepts, they give rise to compassion and teach them, saying:
‘You sentient beings should uphold pure precepts. Those who break precepts suffer in the evil destinies. Those who break precepts lack dignity and virtue, cannot benefit themselves, and much less can they benefit others. Due to the causes and conditions of breaking precepts, they fall into evil destinies and experience painful, unbearable karmic results, unable to save themselves, much less save others. Therefore, you should uphold pure precepts and should not harbor thoughts of breaking precepts, even for a single moment, much less continuously for a long time. Do not let your minds become negligent, or later you will have regret.’
If they see sentient beings who become angry with one another, forming enmities and harming each other, the Bodhisattva gives rise to compassion and teaches them, saying:
‘You sentient beings should cultivate patience. Do not become angry with one another, form enmities, or harm each other. A hateful mind does not accord with wholesome dharmas; it increases unwholesome dharmas and brings harm in this very life. Because of this hateful mind, after death you will fall into evil destinies and suffer immeasurable pain, with little hope of escape. Therefore, you should not harbor anger even for a single thought, much less allow it to continue for a long time. Today, by gradually relying on one another, you should give rise to loving-kindness and compassion and perform beneficial actions.’
If they see sentient beings who are lazy and negligent, they give rise to compassion and teach them, saying:
‘You sentient beings should diligently practice vigor. Do not be lazy or negligent toward wholesome dharmas. Those who are lazy cannot accomplish wholesome dharmas or excellent deeds. Because of this, you will fall into evil destinies and suffer boundless pain. Therefore, you should not harbor laziness even for a single thought, much less allow it to continue for a long time.’
If they see sentient beings who lack mindfulness, are scattered, and whose minds are not calm and settled, they give rise to compassion and teach them, saying:
‘You sentient beings should cultivate meditation. Do not give rise to lack of mindfulness and distraction. Such a mind does not accord with wholesome dharmas; it increases unwholesome dharmas and brings decline and harm in this very life. Due to these causes and conditions, after your bodies perish and lives end, you will fall into evil destinies and suffer boundless pain. Therefore, you should not harbor a mind associated with lack of mindfulness and distraction even for a single thought, much less allow it to continue for a long time.’
If they see sentient beings who are foolish and possess wrong wisdom, they give rise to compassion and teach them, saying:
‘You sentient beings should cultivate supreme wisdom. Do not give rise to wrong wisdom. Those who give rise to wrong wisdom cannot even reach wholesome objects of experience, much less attain liberation. Because of this wrong wisdom, you will fall into evil destinies and suffer boundless pain. Therefore, you should not harbor a mind associated with ignorance and wrong wisdom even for a single thought, much less allow it to continue for a long time.’
If they see sentient beings who are filled with desire, they give rise to compassion and use skillful means to cause them to cultivate contemplation of impurity.
If you see any sentient being who is prone to anger, generate compassion and, using skillful means, advise them to cultivate the contemplation of Loving-kindness and Compassion.
If you see any sentient being who is prone to ignorance, generate compassion and, using skillful means, advise them to cultivate the contemplation of Dependent Origination.
If you see any sentient being who is prone to arrogance, generate compassion and, using skillful means, advise them to cultivate the contemplation of the Various Realms.
If you see any sentient being who is prone to discursive thoughts and deliberations, generate compassion and, using skillful means, advise them to cultivate the contemplation of the Breath.
If you see any sentient being who has lost the right path, generate compassion and, using skillful means, advise them to return to the right path. These are the path of the Śrāvaka, the path of the Pratyekabuddha, the path of the Bodhisattva, and the path of the Tathāgata. Use skillful means to teach them the Dharma: That which you grasp onto, in its own nature, is all empty; it is not that within the Dharma of emptiness there is a place of grasping. Take non-attachment as the characteristic of emptiness.
Thus, Subhūti, the Great Bodhisattvas practicing the profound Prajñāpāramitā, abiding in the Śarīra? (spiritual powers) pāramitā, are then able to freely expound the right Dharma, bringing benefit and happiness to all kinds of sentient beings.
Subhūti, you should know that any Great Bodhisattva who is far removed from the Spiritual Powers Pāramitā cannot freely expound the right Dharma, nor carry out acts of benefit and happiness for sentient beings.
Subhūti, you should know that it is like a bird without wings: it cannot freely fly through the sky or travel to distant places. Great Bodhisattvas are likewise so; if they do not possess the Spiritual Powers Pāramitā, they cannot freely expound the right Dharma or perform acts of benefit and happiness for sentient beings.
Therefore, Subhūti, Great Bodhisattvas practicing the profound Prajñāpāramitā should cause the Spiritual Powers Pāramitā to arise. If one causes the Spiritual Powers Pāramitā to arise, then one can freely expound the right Dharma and, according to one’s wishes, bring benefit and happiness to sentient beings.
Subhūti, you should know that Great Bodhisattvas use the pure Divine Eye, superior to that of humans, to observe countless numbers of Buddha worlds throughout the ten directions, as numerous as the sands of the Ganges, and observe the sentient beings born in those worlds. After contemplating, they generate the Spiritual Realm Knowledge Supernatural Power; in the span of a moment they arrive at those worlds, and using the Other-Mind Knowledge truly understand the minds and mental factors of those sentient beings. According to their faculties, they teach the Dharma to them. That is, they teach the Dharma of Giving up to the Prajñāpāramitā; or they teach the Four Foundations of Mindfulness up to the Eightfold Noble Path; or they teach the Four Meditations, the Four Immeasurables, and the Four Formless Concentrations; or they teach the liberation Dharma doors of Emptiness, Signlessness, and Wishlessness; or they teach the Eight Liberations up to the Ten Universal Bases; or they teach all Dharma doors of Dhāraṇī and all Dharma doors of Samādhi; or they teach inner emptiness up to emptiness of the emptiness of inherent self-nature; or they teach Suchness up to the inconceivable realm; or they teach the Noble Truths of suffering, accumulation, cessation, and the path; or they teach causes and conditions up to dominant conditions; or they teach all phenomena produced through conditions; or they teach ignorance up to old age and death; or they teach the aggregates, sense fields, and elements; or they teach the Śrāvaka path; or they teach the Pratyekabuddha path; or they teach the Bodhisattva path; or they teach the path of Bodhi; or they teach Nirvāṇa, causing those sentient beings, after hearing this Dharma, all to attain supreme benefit and happiness.
Subhūti, you should know that this Great Bodhisattva uses the pure Divine Ear, superior to that of humans, and is able to hear all sounds of humans and non-humans. Through this Divine Ear, they hear the right Dharma spoken by all Tathāgatas, Arhats, and Perfectly Enlightened Ones in countless Buddha worlds throughout the ten directions, as numerous as the sands of the Ganges. Having heard it, they receive and uphold it, contemplate its meaning, and according to the Dharma heard, they are able to truly expound it for sentient beings. They may teach the Dharma of Giving up to the Prajñāpāramitā, expanding further to teaching Bodhi or Nirvāṇa, causing those sentient beings, after hearing this Dharma, all to attain supreme benefit and happiness.
Subhūti, you should know that this Great Bodhisattva clearly knows the minds and mental factors of sentient beings, and according to their faculties teaches the Dharma, whether teaching Giving up to Prajñāpāramitā, expanding further to teaching Bodhi or Nirvāṇa, causing those sentient beings, after hearing this Dharma, all to attain supreme benefit and happiness.
Subhūti, you should know that this Great Bodhisattva, using the pure Supernatural Power of Recollection of Previous Lives, truly remembers the names and distinctions of Buddhas and their disciples of past lives.
If there are sentient beings who delight in hearing matters of past lives and gain benefit from them, then for their sake they explain events of the past. Based on this, the Bodhisattva uses skillful means to teach them the right Dharma, either teaching Giving up to Prajñāpāramitā, expanding further to teaching Bodhi or Nirvāṇa, causing those sentient beings, after hearing this Dharma, all to attain supreme benefit and happiness.
Subhūti, you should know that this Great Bodhisattva, using the extremely swift Spiritual Realm Knowledge Supernatural Power, travels to countless Buddha worlds throughout the ten directions, as numerous as the sands of the Ganges, draws near to and makes offerings to the Buddhas, the World-Honored Ones. At the places of the Buddhas, they plant many roots of virtue, then return to their own land and, for sentient beings, explain matters such as those in those Buddha realms. Based on this, the Bodhisattva uses skillful means to teach the right Dharma to them, namely teaching Giving up to Prajñāpāramitā, expanding further to teaching Bodhi or Nirvāṇa, causing those sentient beings, after hearing this Dharma, all to attain supreme benefit and happiness.
Subhūti, you should know that this Great Bodhisattva, using the Supernatural Power of Exhaustion of Defilements Knowledge, according to what they realize, truly knows whether sentient beings’ defilements have been exhausted or not, and also truly knows the means to eliminate all defilements. Then, for those who have not cut off their defilements, they explain the essential Dharma. Namely, they teach Giving up to Prajñāpāramitā, expanding further to teaching Bodhi or Nirvāṇa, causing those sentient beings, after hearing this Dharma, all to attain supreme benefit and happiness.
Thus, Subhūti, Great Bodhisattvas practicing the profound Prajñāpāramitā should cause the Spiritual Powers Pāramitā to arise. This Great Bodhisattva, having cultivated the Spiritual Powers Pāramitā to perfection, can, according to their wishes, assume various kinds of bodies without being defiled by suffering, pleasure, or faults. Like the manifested body of a Buddha, although it can accomplish all kinds of activities, it is not mixed with or defiled by their suffering, pleasure, or faults.
Thus, Subhūti, Great Bodhisattvas practicing the profound Prajñāpāramitā should employ the sovereign Spiritual Powers Pāramitā. If they employ the sovereign Spiritual Powers Pāramitā, they can bring sentient beings to accomplishment, purify and adorn Buddha lands, and quickly attain the wisdom of Omniscience.
Subhūti, you should know that any Great Bodhisattva who does not bring sentient beings to accomplishment and does not purify and adorn Buddha lands will certainly be unable to attain the wisdom of Omniscience. Why? Because the Bodhi provisions of these Great Bodhisattvas have not yet been perfected, and therefore they certainly cannot attain the wisdom of Omniscience.
At that time, Subhūti said to the Buddha:
“World-Honored One, what are called the Bodhi provisions of Great Bodhisattvas, such that Great Bodhisattvas must perfect these Bodhi provisions before they can attain the wisdom of Omniscience?”
The Buddha told Subhūti:
“All wholesome Dharma are the Bodhi provisions of Bodhisattvas. Those Great Bodhisattvas who perfect these Bodhi provisions can then attain the wisdom of Omniscience.”
The venerable Subhūti said to the Buddha:
“World-Honored One, what are all the wholesome Dharma?”
The Buddha told Subhūti:
“From the time Great Bodhisattvas first generate the mind of awakening, they practice Giving up up to Prajñāpāramitā. Regarding these Dharma, they do not discriminate or cling, thinking: ‘This is the Dharma of Giving up up to Prajñāpāramitā. Through this, for this reason, I practice Giving up up to Prajñāpāramitā.’ These three kinds of discriminating attachment are completely nonexistent, because they know that the inherent nature of all Dharma is empty. Therefore, the practice of these six pāramitās, such as Giving up, can benefit oneself and can also benefit all sentient beings, causing them to leave birth and death and attain the bliss of Nirvāṇa. Therefore they are called wholesome Dharma, also called the Bodhi provisions of Bodhisattvas, and also called the path of Great Bodhisattvas. Because the assemblies of Great Bodhisattvas in the past, present, and future all practice this path, they have attained, are attaining, and will attain the supreme state of Enlightenment; they also cause sentient beings of the past, present, and future to escape the great ocean of birth and death and attain the bliss of Nirvāṇa.”
Furthermore, Subhūti, from the time they first generate the mind of awakening, Great Bodhisattvas cultivate the Four Meditations, the Four Immeasurables, the Four Formless Concentrations; cultivate the Four Foundations of Mindfulness up to the Eightfold Noble Path; abide in inner emptiness up to emptiness of the emptiness of inherent self-nature; abide in Suchness up to the inconceivable realm; abide in the Noble Truths of suffering, accumulation, cessation, and path; cultivate the liberation Dharma doors of Emptiness, Signlessness, and Wishlessness; cultivate the Eight Liberations up to the Ten Universal Bases; cultivate the stages of Great Bodhisattvas; cultivate all Dharma doors of Dhāraṇī and all Dharma doors of Samādhi; cultivate the ten powers of the Buddha up to the eighteen uncommon Buddha qualities; cultivate Great Loving-kindness, Great Compassion, Great Joy, and Great Equanimity; cultivate the Dharma of not forgetting and the nature of always relinquishing; cultivate the wisdom of All, the wisdom of the Path Aspect, and the wisdom of All Aspects. Yet regarding these Dharma, they completely do not discriminate or cling, thinking: ‘This is the Four Meditations,’ expanding further to the wisdom of All Aspects; ‘Through this, for this reason, I cultivate the Four Meditations,’ expanding further to the wisdom of All Aspects. These three kinds of discriminating attachment are completely nonexistent, because they know that the inherent nature of all Dharma is empty. Therefore, cultivating the Four Meditations and so forth can benefit oneself and can also benefit all sentient beings, causing them to leave birth and death and attain the bliss of Nirvāṇa. Therefore they are called wholesome Dharma, also called the Bodhi provisions of Bodhisattvas, and also called the path of Great Bodhisattvas. The assemblies of Great Bodhisattvas in the past, present, and future, by practicing this path, have attained, are attaining, and will attain the supreme state of Enlightenment; they also cause sentient beings of the past, present, and future to escape the great ocean of birth and death and attain the bliss of Nirvāṇa.
Subhūti, you should know that there are also immeasurable merits and practices of the assemblies of Great Bodhisattvas, all of which are called wholesome Dharma, also called the Bodhi provisions of Bodhisattvas, and also called the path of Great Bodhisattvas. Great Bodhisattvas must cultivate such supreme wholesome Dharma until they are completely perfected before they can attain the wisdom of Omniscience. Having attained the wisdom of Omniscience, they can then follow and turn the wondrous Dharma wheel, causing sentient beings to escape the suffering of birth and death, attain Nirvāṇa of eternal bliss, and realize ultimate happiness.
At that time, Subhūti said to the Buddha:
“World-Honored One, if these Dharma are the Dharma of Bodhisattvas, then what Dharma are called the Dharma of Buddhas?”
The Buddha told Subhūti:
“The very Dharma of Bodhisattvas are also called the Dharma of Buddhas. That is, Bodhisattvas understand all characteristics of all Dharma. Because of this, they will attain the wisdom of All and permanently cut off all continuing habitual tendencies. As for the Tathāgatas, Arhats, and Perfectly Enlightened Ones, in relation to all Dharma, using a single moment of mind corresponding with Prajñā, they manifest Complete Enlightenment and attain the supreme state of Enlightenment. This is what distinguishes Bodhisattvas from Buddhas. Like two kinds of sages: although both are sages, their practices, directions, abiding, fruits, and accomplished Dharma are different.
Thus, Subhūti, if one is on the uninterrupted path, practicing all Dharma but has not yet separated from obscuring darkness, has not yet reached the shore of awakening, has not yet attained mastery, and has not yet attained the fruit, one is called a Bodhisattva. But if one is on the path of liberation, practicing all Dharma after having separated from obscuring darkness, reached the shore of awakening, attained mastery, and attained the fruit, then one is called a Buddha. This is called the difference between Bodhisattvas and Buddhas. Because their positions differ, their Dharma also differ, but one cannot say that the nature of Dharma itself is different.”
The venerable Subhūti said to the Buddha:
“World-Honored One, if the inherent characteristics of all Dharma are empty, then within this emptiness of inherent characteristics, how can there be various distinctions, such as saying: ‘This is hell up to this is the heavenly realm; this is the lineage,’ expanding further to ‘this is the Tathāgata’? Since it has been said that persons cannot be apprehended, their creation of karma also cannot be apprehended. Since the creation of karma cannot be apprehended, the result of that karma also cannot be apprehended. Then how can there be various distinctions?”
The Buddha told Subhūti:
“That is correct, that is correct, exactly as you have said! The inherent characteristics of all Dharma are empty. Within this emptiness of inherent characteristics, persons do not exist, and karmic results also do not exist. Within emptiness there are no distinguishing characteristics. However, sentient beings are unable to fully understand that all Dharma are without inherent characteristics, and therefore they create karma, whether wholesome, unwholesome, or undefiled. Because wholesome karma is cultivated and increased, they are born among humans and heavenly beings. Because unwholesome karma is cultivated and increased, they fall into the three evil destinies. Within wholesome karma, because karma is cultivated and increased, they are born in the Form Realm or the Formless Realm. Through the fundamental practices and conditions of undefiled karma, there arise different lineages of sages.
For this reason, Great Bodhisattvas practice Giving up up to Prajñāpāramitā, expanding further to cultivating the wisdom of All Aspects and the immeasurable and boundless other Buddha Dharma. This Great Bodhisattva, regarding the previously explained factors of Bodhi, practices continuously without interruption or deficiency, cultivating them until they are perfected. Having perfected them, they can immediately generate the Vajra-like Samādhi, approach Bodhi, attain the supreme state of Enlightenment, and greatly benefit sentient beings in a manner that is never destroyed. Because it is never destroyed, they cause sentient beings to be liberated from birth and death and attain pure Nirvāṇa of eternal bliss.”
The venerable Subhūti said to the Buddha:
“World-Honored One, after you attained the supreme state of Enlightenment, are you still subject to the Dharma of birth and death within the various realms?”
The Buddha replied:
“No.”
The venerable Subhūti said to the Buddha:
“World-Honored One, after you attained the supreme state of Enlightenment, are you subject to black karma, white karma, black-and-white karma, or karma that is neither black nor white?”
The Buddha replied:
There is not.
Venerable Subhūti said to the Buddha:
World-Honored One, if You are not subject to the various realms of birth and death and the different kinds of karma, then why do You establish distinct stages and classifications such as: “This is hell… up to the realms of gods and humans; this is the lineage… up to the Tathāgata”?
The Buddha said to Subhūti:
Do sentient beings know that the own-nature of all phenomena is empty?
Subhūti said to the Buddha:
World-Honored One, no!
The Buddha said to Subhūti:
If sentient beings knew for themselves that the own-nature of all phenomena is empty, then great bodhisattvas would not need to seek attainment of the supreme enlightenment, nor use skillful means to guide sentient beings and liberate them from the evil paths of birth and death. Because sentient beings do not know that the own-nature of all phenomena is empty, they revolve within the realms of existence and undergo immeasurable suffering. Therefore, after hearing the Buddhas explain that the self-nature of all phenomena is empty, bodhisattvas, wishing to benefit sentient beings, seek attainment of supreme enlightenment and use skillful means to guide sentient beings away from the evil paths of birth and death.
Subhūti, you should know that these great bodhisattvas constantly think: “Not all phenomena truly possess their own characteristics as foolish ordinary beings cling to them. However, because of the power of inverted discrimination, within what is not truly existent they give rise to the perception of true existence; within non-self they give rise to the perception of self. Expanding further, within the absence of seeing, they give rise to the perception of seeing. Again, within what has no form, they give rise to the perception of form; within what has no feeling, perception, formations, or consciousness, they give rise to the perception of feeling, perception, formations, and consciousness… Expanding further, within what is unconditioned and empty, they give rise to the perception of the unconditioned. Because of such inverted discrimination, within what is not truly existent they give rise to false notions of existence, creating deluded attachments, confusing their minds, and creating wholesome or unwholesome karma through body, speech, and mind. They are unable to become liberated from the evil paths of birth and death. I must save them and cause them to become liberated.”
After reflecting in this way, this great bodhisattva practices the profound Prajñāpāramitā, gathers within it all wholesome dharmas, follows and cultivates the practices of a bodhisattva, and gradually perfects the accumulations of enlightenment. When the accumulations of enlightenment have been perfected, they attain the supreme enlightenment. After attaining bodhi, for the sake of sentient beings, they explain, reveal, distinguish, and establish the meaning of the Four Noble Truths, saying: “This is the Noble Truth of suffering. This is the Noble Truth of the origin of suffering. This is the Noble Truth of the cessation of suffering. This is the Noble Truth of the path leading to the cessation of suffering.”
They further gather all the factors of enlightenment included within the Four Noble Truths, and then, relying on all the factors of enlightenment, establish and create the Three Jewels: Buddha, Dharma, and Sangha. Because these Three Jewels exist in the world, sentient beings are able to become liberated from birth and death. Those sentient beings who do not believe in the Three Jewels of Buddha, Dharma, and Sangha and create karmic actions must continue to revolve through the realms and endure immeasurable suffering. Therefore, one should take refuge in the Three Jewels of Buddha, Dharma, and Sangha, and seek benefit and peace for oneself and others.
At that time, Subhūti said to the Buddha:
World-Honored One, is it through the Noble Truths of suffering, origin, cessation, and path that sentient beings enter Nirvāṇa, or is it through the noble wisdom of suffering, origin, cessation, and path that sentient beings enter Nirvāṇa?
The Buddha said to Subhūti:
It is not through the Noble Truths of suffering, origin, cessation, and path that sentient beings enter Nirvāṇa; nor is it through the noble wisdom of suffering, origin, cessation, and path that sentient beings enter Nirvāṇa.
Subhūti, I say that the equal nature of the Four Noble Truths itself is Nirvāṇa. Thus, Nirvāṇa is attained neither through the truths of suffering, origin, cessation, and path, nor through the wisdom of suffering, origin, cessation, and path. It is only through realizing the equal nature of Prajñāpāramitā that it is called attaining Nirvāṇa.
Venerable Subhūti said to the Buddha:
World-Honored One, what is the equal nature of the Four Noble Truths?
The Buddha said to Subhūti:
If, in a place, there are no truths of suffering, origin, cessation, and path, and there is no wisdom of suffering, origin, cessation, and path, this is called the equal nature of the Four Noble Truths. This equal nature itself is the Four Noble Truths, possessing suchness, extending broadly to the inconceivable realm. Whether the Tathāgata appears in the world or does not appear in the world, its nature and characteristics always remain abiding, without destruction or extinction, without change or alteration. This is called the equal nature of the Four Noble Truths.
When great bodhisattvas practice the profound Prajñāpāramitā, they practice the profound Prajñāpāramitā in order to understand according to this equal nature of the Four Noble Truths. If they are able to understand according to this equal nature of the Four Noble Truths, this is called truly and correctly understanding all Noble Truths, and they quickly attain the supreme enlightenment.
Venerable Subhūti said to the Buddha:
World-Honored One, how does a great bodhisattva, while practicing the profound Prajñāpāramitā, practice the profound Prajñāpāramitā in order to understand according to this equal nature of the Four Noble Truths? If one can understand according to this equal nature of the Four Noble Truths, then one is said to completely and correctly understand all Noble Truths, without falling into the fruits of the Śrāvakas or Pratyekabuddhas, and directly enters the Right Nature Free from Birth of the Bodhisattva?
The Buddha said to Subhūti:
When great bodhisattvas practice the profound Prajñāpāramitā, regarding all phenomena, there is not even the slightest phenomenon that they do not see as it truly is. Having seen them as they truly are, regarding all phenomena they completely have nothing to attain. When they have nothing to attain regarding all phenomena, they see as they truly are that all phenomena are empty. That is, they see as they truly are that phenomena belonging to the Four Truths and phenomena not belonging to the Four Truths are both empty. When they see in this way, they are able to enter the Right Nature Free from Birth of the Bodhisattva. Because they can enter the Right Nature Free from Birth of the Bodhisattva, they then abide in the Bodhisattva lineage stage. Having abided in the Bodhisattva lineage stage, they can certainly remain in the second stage without falling. If they were to fall from the second stage, they would fall into the position of a Śrāvaka or Pratyekabuddha.
This great bodhisattva, abiding in the Bodhisattva lineage stage, gives rise to the four meditative absorptions, the four immeasurables, and the four formless concentrations.
This great bodhisattva, abiding in the stage of Śamatha in this way, is then able to determine the nature of all phenomena and can accordingly awaken to the principle of the Four Noble Truths.
At that time, although the bodhisattva clearly understands suffering, they do not give rise to a mind that takes suffering as an object; although they permanently eliminate the origin of suffering, they do not give rise to a mind that takes the origin as an object; although they can realize cessation, they do not give rise to a mind that takes cessation as an object; although they can cultivate the path, they do not give rise to a mind that takes the path as an object.
They only give rise to the mind that follows and turns toward enlightenment, truly understanding the true characteristics of all phenomena.