THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 552
Chapter 22: THE GOOD FRIEND (2)
At that time, the Venerable Subhūti addressed the Buddha:
“World-Honored One, is it by means of Prajñāpāramitā itself that one can practice Prajñāpāramitā?”
“No, Subhūti!”
“World-Honored One, apart from Prajñāpāramitā, is there any dharma by which one can practice Prajñāpāramitā?”
“No, Subhūti!”
“World-Honored One, is it through the emptiness of Prajñāpāramitā itself that one can practice Prajñāpāramitā?”
“No, Subhūti!”
“World-Honored One, apart from the emptiness of Prajñāpāramitā, is there any dharma by which one can practice Prajñāpāramitā?”
“No, Subhūti!”
“World-Honored One, is it through emptiness itself that one can practice Prajñāpāramitā?”
“No, Subhūti!”
“World-Honored One, apart from emptiness, is there any dharma by which one can practice Prajñāpāramitā?”
“No, Subhūti!”
“World-Honored One, is it through emptiness itself that one can practice emptiness?”
“No, Subhūti!”
“World-Honored One, apart from emptiness, is there any dharma by which one can practice emptiness?”
“No, Subhūti!”
“World-Honored One, is it by means of Prajñāpāramitā itself that one can practice emptiness?”
“No, Subhūti!”
“World-Honored One, apart from Prajñāpāramitā, is there any dharma by which one can practice emptiness?”
“No, Subhūti!”
“World-Honored One, is it through form that one can practice Prajñāpāramitā?”
“No, Subhūti!”
“World-Honored One, apart from form, is there any dharma by which one can practice Prajñāpāramitā?”
“No, Subhūti!”
“World-Honored One, is it through feeling, perception, volitional formations, and consciousness that one can practice Prajñāpāramitā?”
“No, Subhūti!”
“World-Honored One, apart from feeling, perception, volitional formations, and consciousness, is there any dharma by which one can practice Prajñāpāramitā?”
“No, Subhūti!”
“World-Honored One, is it through the emptiness of form that one can practice Prajñāpāramitā?”
“No, Subhūti!”
“World-Honored One, apart from the emptiness of form, is there any dharma by which one can practice Prajñāpāramitā?”
“No, Subhūti!”
“World-Honored One, is it through the emptiness of feeling, perception, volitional formations, and consciousness that one can practice Prajñāpāramitā?”
“No, Subhūti!”
“World-Honored One, apart from the emptiness of feeling, perception, volitional formations, and consciousness, is there any dharma by which one can practice Prajñāpāramitā?”
“No, Subhūti!”
“World-Honored One, is it through form that one can practice emptiness?”
“No, Subhūti!”
“World-Honored One, apart from form, is there any dharma by which one can practice emptiness?”
“No, Subhūti!”
“World-Honored One, is it through feeling, perception, volitional formations, and consciousness that one can practice emptiness?”
“No, Subhūti!”
“World-Honored One, apart from feeling, perception, volitional formations, and consciousness, is there any dharma by which one can practice emptiness?”
“No, Subhūti!”
“World-Honored One, is it through the emptiness of form that one can practice emptiness?”
“No, Subhūti!”
“World-Honored One, apart from the emptiness of form, is there any dharma by which one can practice emptiness?”
“No, Subhūti!”
“World-Honored One, is it through the emptiness of feeling, perception, volitional formations, and consciousness that one can practice emptiness?”
“No, Subhūti!”
“World-Honored One, apart from the emptiness of feeling, perception, volitional formations, and consciousness, is there any dharma by which one can practice emptiness?”
“No, Subhūti!”
“World-Honored One! Is it through all dharmas themselves that one can practice Prajñāpāramitā?”
“No, Subhūti!”
“World-Honored One, apart from all dharmas, is there any dharma by which one can practice Prajñāpāramitā?”
“No, Subhūti!”
“World-Honored One, is it through the emptiness of all dharmas that one can practice Prajñāpāramitā?”
“No, Subhūti!”
“World-Honored One, apart from the emptiness of all dharmas, is there any dharma by which one can practice Prajñāpāramitā?”
“No, Subhūti!”
“World-Honored One, is it through all dharmas that one can practice emptiness?”
“No, Subhūti!”
“World-Honored One, apart from all dharmas, is there any dharma by which one can practice emptiness?”
“No, Subhūti!”
“World-Honored One, is it through the emptiness of all dharmas that one can practice emptiness?”
Not so, Subhūti!
World-Honored One, apart from the emptiness of all dharmas, is there a dharma that can be practiced or not?
Not so, Subhūti! At that time Subhūti said to the Buddha:
World-Honored One, if that is so, by relying on what dharmas do the great Bodhisattvas practice Prajñā-pāramitā and practice emptiness?
The Buddha said to Subhūti:
What do you think? Do you see a dharma that practices Prajñā-pāramitā and practices emptiness, do you?
Subhūti said:
No, World-Honored One!
The Buddha said to Subhūti:
What do you think? Do you see Prajñā-pāramitā and see emptiness as the object of practice of Bodhisattvas, do you?
Subhūti said:
No, World-Honored One!
The Buddha said to Subhūti:
What do you think? The dharma that you do not see—can this dharma be attained?
Subhūti said:
No, World-Honored One!
The Buddha said to Subhūti:
What do you think? That unattainable dharma, does it have arising and ceasing?
Subhūti said:
No, World-Honored One!
The Buddha said to Subhūti:
The dharma that you do not see and cannot attain—its true nature is the Bodhisattva’s Patience with the Non-arising of Dharmas. Any great Bodhisattva who accomplishes such Patience with the Non-arising of Dharmas will receive the prediction of attaining the unsurpassed Enlightenment.
Subhūti, you should know that this great Bodhisattva, with regard to the ten powers of the Buddha, the four fearlessnesses, the four kinds of unobstructed understanding, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of the Buddha, possesses immeasurable, boundless, and supreme meritorious virtues. Such a one is called a person who is always diligent and practices cultivation in accordance with reality. If, while always diligently cultivating in this way, one does not attain the wisdom of Unsurpassed Complete Enlightenment, the wisdom of all aspects, the wondrous great wisdom, the wisdom of omniscience, and the wisdom of the great caravan leader, then truly there is no such possibility!
The venerable Subhūti said to the Buddha:
Do the great Bodhisattvas receive the Buddha’s prediction of attaining the unsurpassed Enlightenment by relying on the unborn nature of all dharmas?
Not so, Subhūti!
World-Honored One, do the great Bodhisattvas receive the Buddha’s prediction of attaining the unsurpassed Enlightenment by relying on the born nature of all dharmas?
Not so, Subhūti!
World-Honored One, do the great Bodhisattvas receive the Buddha’s prediction of attaining the unsurpassed Enlightenment by relying on the born and unborn nature of all dharmas?
Not so, Subhūti!
World-Honored One, do the great Bodhisattvas receive the Buddha’s prediction of attaining the unsurpassed Enlightenment by relying on the nature of all dharmas that is neither born nor unborn?
Not so, Subhūti! At that time, Subhūti said to the Buddha:
If that is so, then how can the great Bodhisattvas receive the prediction of attaining the unsurpassed Enlightenment of the Buddha?
The Buddha said to Subhūti:
What do you think? Do you see a dharma by which one can receive the prediction of attaining the unsurpassed Enlightenment of the Buddha?
Subhūti said:
No, World-Honored One. I do not see any dharma that can receive the prediction of attaining the unsurpassed Enlightenment of the Buddha. I also do not see a person who attains the dharma of the Buddha’s unsurpassed Enlightenment, nor do I see the time of attainment, the place of attainment, or the means by which such attainment occurs. Even if there were a dharma to be attained, I would not see it. Why? Because all dharmas are completely unattainable; within the unattainability of all dharmas, the attainer, the dharma attained, the time of attainment, the place of attainment, and the means of attainment cannot be grasped.
The Buddha said to Subhūti:
That is right, that is right, just as you have said! Subhūti, you should know that if a great Bodhisattva, when not attaining any dharma, does not think in this way:
“I will attain the unsurpassed Enlightenment. Through this dharma, at such a time and in such a place, I will attain the unsurpassed Enlightenment.”
Chapter 23: KING OF THE GODS
At that time, Śakra, Lord of the Gods, said to the Buddha:
Honored by the World, the Prajñāpāramitā as such is extremely profound, difficult to see, and difficult to know.
The Buddha said to Śakra, Lord of the Devas:
“Indeed, indeed, it is as you have said! Kāśika, this Prajñāpāramitā is extremely profound. This Prajñāpāramitā is difficult to see and difficult to know. Kāśika, because space is vast and immeasurable, the Prajñāpāramitā is likewise vast and immeasurable. Because space is difficult to see and difficult to know, the Prajñāpāramitā is likewise difficult to see and difficult to know. Why is this so? Kāśika, because this Prajñāpāramitā is by its own nature far removed from all attachment and completely without anything to possess, just like space.”
At that time, Śakra, Lord of the Devas, said to the Buddha:
“World-Honored One, can sentient beings who possess only a small amount of roots of virtue wholeheartedly listen to, uphold, recite, diligently and energetically cultivate, correctly contemplate according to the Dharma, distinguish, and extensively explain the profound Prajñāpāramitā, which is difficult to see and difficult to know?”
At that time, the Buddha said to Śakra, Lord of the Devas:
“Indeed, indeed, it is as you have said! Kāśika, sentient beings who possess only a small amount of roots of virtue cannot wholeheartedly listen to, uphold, recite, diligently cultivate, correctly contemplate according to the Dharma, distinguish, and extensively explain this profound Prajñāpāramitā, which is difficult to see and difficult to know; or if they are able to transcribe it and cause it to circulate widely, these sentient beings will obtain immeasurable merit.
“Kāśika, suppose that all sentient beings in this Jambudvīpa continent accomplished the ten wholesome paths of action. What do you think? Would the merit obtained by these sentient beings be great?”
Śakra, Lord of the Devas, replied:
“Very great, World-Honored One! Very great, Well-Gone One!”
The Buddha said:
“Kāśika, there are virtuous sons and virtuous daughters who wholeheartedly listen to, uphold, recite, diligently cultivate, correctly contemplate according to the Dharma, distinguish, and extensively teach this profound Prajñāpāramitā scripture to all sentient beings, or who transcribe it and cause it to be transmitted everywhere. These virtuous sons and virtuous daughters will obtain merit greater than the previous merit by a hundredfold, a thousandfold, and even by an immeasurable number of times beyond calculation.”
At that time, in the great assembly, a Bhikṣu said to Śakra, Lord of the Devas:
“Kāśika, if any virtuous son or virtuous daughter wholeheartedly listens to, upholds, recites, diligently cultivates, correctly contemplates according to the Dharma, distinguishes, teaches, and extensively expounds this profound Prajñāpāramitā scripture to all sentient beings; or if they transcribe it and cause it to be transmitted everywhere, would these virtuous sons and virtuous daughters obtain merit greater than yours?”
Śakra, Lord of the Devas, replied:
“These virtuous sons and virtuous daughters, merely by generating the initial aspiration of the mind even once, surpass me; how much more so when they wholeheartedly listen to, uphold, recite, diligently and exclusively cultivate, correctly contemplate according to the Dharma, distinguish, and teach the profound Prajñāpāramitā scripture to all sentient beings, or transcribe it and cause it to be transmitted everywhere.
“Bhikṣu, you should know that the merit and virtue attained by this Great Bodhisattva surpasses all the merit and virtue attained by the world, gods, humans, and asuras.
“Bhikṣu, you should know that the merit and virtue attained by this Great Bodhisattva not only surpasses all the merit and virtue attained by the entire world, gods, humans, and asuras, but also surpasses the merit and virtue attained by all Stream-enterers, Once-returners, Non-returners, Arhats, and Solitary Buddhas.
“Bhikṣu, you should know that the merit and virtue attained by this Great Bodhisattva not only surpasses the merit and virtue attained by all Stream-enterers, Once-returners, Non-returners, Arhats, and Solitary Buddhas, but also surpasses that attained by all Great Bodhisattvas who, separated from the skillful means of Prajñāpāramitā, become great benefactors and cultivate the practice of generosity.
“Bhikṣu, you should know that the merit and virtue attained by this Great Bodhisattva also surpasses that attained by all Great Bodhisattvas who, separated from the skillful means of Prajñāpāramitā, cultivate and perfect pure morality, unbroken morality, undefiled morality, unmixed morality, uncontaminated morality, and complete the aggregate of morality.
“Bhikṣu, you should know that the merit and virtue attained by this Bodhisattva also surpasses the cultivation of all Great Bodhisattvas who, separated from the skillful means of Prajñāpāramitā, cultivate and perfect patience, perfect tranquility, freedom from anger, freedom from hatred… even to the extent that, when facing a burning tree, they have no mind that seeks to cause harm, and their patience is completely perfected.
“Bhikṣu, you should know that the merit and virtue attained by this Great Bodhisattva also surpasses the cultivation of all Great Bodhisattvas who, separated from the skillful means of Prajñāpāramitā, cultivate vigorous and courageous diligence, never abandoning any excellent practice of protection and preservation, without laziness, without weakness; and perfect diligence in the activities of body, speech, and mind.
“Bhikṣu, you should know that the merit and virtue attained by this Great Bodhisattva also surpasses the cultivation of all Great Bodhisattvas who, separated from the skillful means of Prajñāpāramitā, cultivate meditative absorptions that are pleasing, meditative absorptions that are delightful, vigorous meditative absorptions, stable meditative absorptions,自在 meditative absorptions, and perfected meditative absorptions.
“Bhikṣu, you should know that the merit attained by this Great Bodhisattva also surpasses the cultivation of all Great Bodhisattvas who, separated from the skillful means of Prajñāpāramitā, cultivate other roots of virtue.
“Bhikṣu, you should know that this Great Bodhisattva, in accordance with the teachings, has cultivated the profound Prajñāpāramitā. Because of possessing skillful means, this Bodhisattva surpasses all the world, gods, humans, asuras, and so forth; also surpasses all Śrāvakas and Solitary Buddhas; and also surpasses all assemblies of Bodhisattvas who are separated from the skillful means of Prajñāpāramitā.”
Why? Because this Great Bodhisattva, in accordance with the teachings, has cultivated the profound Prajñāpāramitā; and with regard to the profound Prajñāpāramitā, follows it completely. This Great Bodhisattva is able to continue the lineage of the wisdom of Omniscience, ensuring that it is not cut off; and constantly does not separate from true pure spiritual friends, namely the Buddhas and Bodhisattvas. This Great Bodhisattva, cultivating such supreme pure conduct, constantly does not leave the wondrous Bodhi seat, subdues the hosts of Māras, and restrains all non-Buddhist paths. This Great Bodhisattva, while cultivating in this way, through skillful means, constantly rescues sentient beings who are immersed in the mud of afflictions. This Great Bodhisattva, while learning in this way, through skillful means, constantly learns the Dharma that the assembly of Great Bodhisattvas should learn, and does not learn the Dharma that should be learned by those of the Śrāvaka and Pratyekabuddha vehicles, …
Bhikṣu, you should know that when this Great Bodhisattva learns the profound Prajñāpāramitā in this way, all the assemblies of heavenly beings rejoice greatly. The Four Heavenly Kings who protect the world lead their heavenly hosts to go to the place of that Great Bodhisattva, respectfully making offerings, honoring, and praising him, and together say these words:
Excellent, Great One! You should diligently and vigorously learn the Dharma that the assembly of Great Bodhisattvas should learn; do not learn the Dharma that should be learned by those of the Śrāvaka and Pratyekabuddha vehicles. If you learn in this way, you will quickly abide in the wondrous Bodhi seat and quickly attain the supreme Enlightenment. Just as in the past the Thus Come One, Worthy of Offerings, Rightly and Fully Enlightened One, received the four alms bowls offered by the Four Heavenly Kings, you too will receive them in the same way as before. The Four Heavenly Kings who protect the world offered four bowls; we too will offer them in the same manner.
Bhikṣu, you should know that when this Great Bodhisattva learns in this way, even the kings of heaven, leading their heavenly hosts, go to the place of that Great Bodhisattva to respectfully make offerings, honor, and praise him; how much more so would other heavenly beings not go there?
Bhikṣu, you should know that when this Great Bodhisattva learns in this way, all Thus Come Ones, Worthy of Offerings, Rightly and Fully Enlightened Ones, all the assemblies of Great Bodhisattvas, together with the gods, dragons, asuras, and so forth, constantly protect and remember him. Because of such causes and conditions, for this Great Bodhisattva, all dangers, difficulties, physical and mental sorrows, and so forth in the world are not truly calamities. All illnesses in the world caused by the disharmony of the four great elements will forever not exist in his body; only heavy karma that has been transformed remains, and therefore he experiences it lightly in the present.
Bhikṣu, you should know that this Great Bodhisattva, having cultivated the skillful means of the profound Prajñāpāramitā exactly according to the teachings, thus obtains such merits in the present life, and the merits of future lives are immeasurable and boundless.
At that time, Ānanda thought silently: Does Śakra, Lord of the Devas, himself possess the eloquence to praise the profound Prajñāpāramitā and the supreme merits of the Bodhisattvas in this way, or is it through the majestic spiritual power of the Thus Come One?
At that time, Śakra, Lord of the Devas, through the Buddha’s majestic spiritual power, knew the thought in Ānanda’s mind, and therefore said:
Venerable Great Elder, my praise of the profound Prajñāpāramitā and the supreme merits of the Bodhisattvas is entirely due to the spiritual power of the Thus Come One.
At that time, the Buddha said to Ānanda:
That is right, that is right! Now Śakra, Lord of the Devas, praises the profound Prajñāpāramitā and the supreme merits of the Bodhisattvas in this way; you should know that this is all due to the spiritual power of the Thus Come One, and not his own eloquence. Why? Because the profound Prajñāpāramitā and the supreme merits of the assemblies of Great Bodhisattvas are certainly not something that all worldly beings, gods, humans, asuras, and so forth can praise.
Chapter 24: NOT CONFUSED, NOT DIFFERENT
At that time, the Buddha said to Ānanda:
When does a Great Bodhisattva contemplate Prajñāpāramitā; study Prajñāpāramitā; practice Prajñāpāramitā? At that time, all the evil Māras in the trichiliocosm world become doubtful in their minds, all thinking: “Is this Great Bodhisattva now abiding in the stage of realization of true reality; or will he regress into the position of a Śrāvaka or Pratyekabuddha; or is he heading toward the supreme Enlightenment, capable of benefiting sentient beings throughout the end of future ages?”
O Ānanda, if a Great Bodhisattva abides in Prajñāpāramitā, then at that time the evil Māras become greatly sorrowful and distressed, their bodies and minds trembling as though struck by a poisoned arrow.
Ānanda, if a Great Bodhisattva practices Prajñāpāramitā, then at that time the evil Māras go to that Bodhisattva and manifest countless frightening things, such as transforming into swords and weapons, fierce beasts, poisonous snakes, and raging fires blazing simultaneously in all four directions, wishing to make the Bodhisattva’s body and mind terrified and frightened, causing him to lose the mind seeking supreme Enlightenment. They wish that his mind in practice would be subdued, even causing his thoughts to become confused, obstructing the mind that seeks supreme Enlightenment. This is the innermost wish of that evil Māra.
At that time, Ānanda addressed the Buddha:
“Venerable World-Honored One, when Great Bodhisattvas practice Prajñāpāramitā, are they all disturbed by evil Māras, or are there some who are disturbed and some who are not?”
The Buddha said to Ānanda:
“Not all Great Bodhisattvas, when practicing Prajñāpāramitā, are disturbed by evil Māras. There are some who are disturbed and some who are not.”
The venerable Ānanda said to the Buddha:
“Which Great Bodhisattvas, when practicing Prajñāpāramitā, are disturbed by evil Māras, and which Great Bodhisattvas, when practicing Prajñāpāramitā, are not disturbed by evil Māras?”
The Buddha said to Ānanda:
“Those Great Bodhisattvas who in previous lives heard the profound teachings of Prajñāpāramitā but did not have faith and understanding, who slandered and disparaged it—such Great Bodhisattvas, when practicing Prajñāpāramitā, will be disturbed by evil Māras. Those Great Bodhisattvas who in previous lives heard the profound teachings of Prajñāpāramitā, had faith and understanding, and did not slander or disparage it—such Great Bodhisattvas, when practicing Prajñāpāramitā, will not be disturbed by evil Māras.
Ānanda, those Great Bodhisattvas who hear such profound teachings of Prajñāpāramitā yet harbor doubts and hesitation, wondering whether it exists or does not exist, whether it is true or untrue—such Great Bodhisattvas, when practicing Prajñāpāramitā, will immediately be disturbed by evil Māras. If there are Great Bodhisattvas who hear the profound teachings of Prajñāpāramitā and whose minds are completely free of doubt and hesitation, firmly believing that it truly exists, then such Great Bodhisattvas, when practicing Prajñāpāramitā, will not be disturbed by evil Māras.
Ānanda, those Great Bodhisattvas who distance themselves from good spiritual friends, are controlled by evil friends, and do not hear the profound meaning of Prajñāpāramitā; because they do not hear it, they do not clearly understand it; because they do not clearly understand it, they cannot cultivate it; because they do not cultivate it, they cannot ask: ‘How should one correctly practice according to the profound Prajñāpāramitā? How should one correctly learn according to the profound Prajñāpāramitā?’—such Great Bodhisattvas, when practicing Prajñāpāramitā, will be disturbed by evil Māras.
Those Great Bodhisattvas who associate closely with good spiritual friends, are not controlled by evil friends, hear the profound meaning of Prajñāpāramitā, and because they hear it understand it clearly; because they understand it clearly, immediately cultivate it; because they cultivate it, are able to ask: ‘How should one correctly practice according to the profound Prajñāpāramitā? How should one correctly learn according to the profound Prajñāpāramitā?’—such Great Bodhisattvas, when practicing Prajñāpāramitā, will not be disturbed by evil Māras.
Ānanda, those Great Bodhisattvas who distance themselves from Prajñāpāramitā and accept praise for teachings that are not truly wonderful—such Great Bodhisattvas, when practicing Prajñāpāramitā, will immediately be disturbed by evil Māras.
If there are Great Bodhisattvas who draw near to Prajñāpāramitā and neither accept nor praise teachings that are not truly wonderful, then such Great Bodhisattvas, when practicing Prajñāpāramitā, will not be disturbed by evil Māras.
Those Great Bodhisattvas who distance themselves from Prajñāpāramitā, slander and disparage the true and wonderful Dharma—at that time the evil Māra thinks: ‘Now this Bodhisattva is my friend. Because this Bodhisattva has slandered the true and wonderful Dharma, there are already immeasurable numbers of newly learning Mahāyāna Bodhisattvas who also slander the true and wonderful Dharma. Through this cause and condition, my wish is fulfilled. Although there are immeasurable newly learning Mahāyāna Bodhisattvas who are my companions, they cannot completely fulfill my wish. Now this Bodhisattva has become my friend, causing my aspiration to be completely fulfilled. This Bodhisattva is truly my genuine friend. I should accept him in order to increase my power.’
Such a Great Bodhisattva, when practicing Prajñāpāramitā, will immediately be disturbed by evil Māras.
If there are Great Bodhisattvas who draw near to Prajñāpāramitā, praise it, and accept it with faith as the true and wonderful Dharma, and thereby also cause immeasurable newly learning Mahāyāna Bodhisattvas to praise and accept it with faith as the true and wonderful Dharma, then the evil Māras become sorrowful and fearful. Therefore, such Great Bodhisattvas, when practicing Prajñāpāramitā, will not be disturbed by evil Māras.
Ānanda, those Great Bodhisattvas who, upon hearing the teaching of the profound Prajñāpāramitā scripture, say: ‘This Prajñāpāramitā has such subtle, profound, difficult-to-see, and difficult-to-understand meanings. Why should one teach it, listen to it, uphold it, recite it, contemplate it, diligently cultivate and study it, copy it, and spread it everywhere? Even I myself cannot reach the source of this scripture, much less those people of little merit and shallow wisdom.’
At that time, countless newly learning Mahāyāna Bodhisattvas hear such words from that Bodhisattva and become fearful in their minds, immediately retreating from the mind seeking supreme Enlightenment and falling into the positions of Śrāvakas or Pratyekabuddhas. Such a Great Bodhisattva, when practicing Prajñāpāramitā, will immediately be disturbed by evil Māras.
If there are Great Bodhisattvas who, upon hearing the teaching of the profound Prajñāpāramitā scripture, say: ‘This Prajñāpāramitā has such subtle and profound meanings, difficult to see and difficult to know. If one does not teach it, listen to it, uphold it, recite it, contemplate it, diligently cultivate and study it, copy it, and spread it everywhere, and yet can attain supreme Enlightenment, such a thing certainly cannot be possible.’
At that time, countless newly learning Mahāyāna Bodhisattvas hear such words from that Bodhisattva, rejoice greatly, and constantly delight in listening to, upholding, reciting, and completely understanding Prajñāpāramitā; they contemplate it according to Dharma, diligently practice it, teach it, copy it, and spread it everywhere for all people, directly seeking supreme Enlightenment. Such a Great Bodhisattva, when practicing Prajñāpāramitā, will not be disturbed by evil Māras.
Ānanda, those Great Bodhisattvas who rely upon their own roots of virtue and merits, look down upon other assemblies of Great Bodhisattvas, and say: ‘I always abide in the true practice of seclusion, while all of you do not possess it. I am able to cultivate the true practice of seclusion, while you cannot.’
At that time, the evil Māra rejoices greatly and says: ‘This Bodhisattva is truly my friend; he will never escape the cycle of birth and death.’
Why is this so? Because these Bodhisattvas, relying upon the roots of virtue and merits they already possess, look down upon other assemblies of Great Bodhisattvas, thereby distancing themselves from supreme Enlightenment, being unable to diligently practice and making my realm empty. Such a Great Bodhisattva, when practicing Prajñāpāramitā, will immediately be disturbed by evil Māras.
If there are Great Bodhisattvas who do not rely upon their own virtuous roots and merits, do not disparage other assemblies of Great Bodhisattvas, and although they constantly diligently cultivate wholesome teachings, do not cling to the characteristics of wholesome teachings, then such Great Bodhisattvas, when practicing Prajñāpāramitā, will not be disturbed by evil Māras.
Ānanda, if a Great Bodhisattva relies upon his own name, lineage, and merits gained through practicing the Dhūta practices, and therefore despises assemblies of Bodhisattvas who cultivate other superior wholesome practices; if he constantly praises himself and slanders and disparages others; if he truly does not possess the characteristics and conduct of an irreversible Great Bodhisattva but claims that he does, thereby giving rise to afflictions and saying: ‘You do not possess the name of Bodhisattva; only I possess it.’
Because of this arrogance and because he despises other Bodhisattvas, at that time the evil Māra greatly rejoices and thinks: ‘Now this Bodhisattva has made my palace and realm not empty, increasing the benefit of the realms of hell, animals, and hungry ghosts.’
At that time, the evil Māra uses supernatural power to assist that person, causing his influence and eloquence to increase further. As a result, many people believe and accept his words. Then he encourages them to develop the same evil views as that person. Having the same evil views, they learn that person’s false teachings. Having learned those false teachings, their afflictions blaze fiercely, and because their minds are inverted, they create actions of body, speech, and mind that must always receive painful and deteriorating results, whether they wish it or not.
Through these causes and conditions, the realms of hell, animals, and hungry ghosts increase, causing the palaces and lands of Māra to become crowded and powerful. Therefore, the evil Māra rejoices greatly, able to do whatever he wishes freely. Such a Great Bodhisattva, when practicing Prajñāpāramitā, will immediately be disturbed by evil Māras.
If there are Great Bodhisattvas who do not rely upon false reputation or upon their own merits gained through Dhūta practices, who do not despise assemblies of Bodhisattvas cultivating other superior wholesome practices; who distance themselves from arrogance regarding merits, never praise themselves nor criticize others, and always correctly understand the activities of evil Māras—such Great Bodhisattvas, when practicing Prajñāpāramitā, will not be disturbed by evil Māras.
Ānanda, when this Great Bodhisattva quarrels with those seeking the Śrāvaka or Pratyekabuddha vehicles, mutually despising and slandering one another, then seeing such a situation, the evil Māra thinks: ‘Although this Bodhisattva has moved away from supreme Enlightenment, he has not moved very far. Although he is close to the realms of hell, animals, and hungry ghosts, he is not extremely close.’
Having thought this, although he rejoices, he does not greatly rejoice.
When a Great Bodhisattva and other assemblies of Great Bodhisattvas mutually despise, criticize, and slander one another, then seeing such a situation, the evil Māra immediately thinks: ‘These two Bodhisattvas are very far from supreme Enlightenment and very close to the realms of hell, animals, and hungry ghosts.’
Having thought this, he greatly rejoices and increases his forces to make the two sides’ friends continue fighting without end, causing immeasurable and boundless other sentient beings to become completely disgusted with and abandon the Mahāyāna. Such Great Bodhisattvas, when practicing Prajñāpāramitā, will immediately be disturbed by evil Māras.
Those Great Bodhisattvas who do not quarrel with those seeking the Śrāvaka or Pratyekabuddha vehicles, who do not despise or criticize one another, but instead seek to teach and guide them, causing them to turn toward Mahāyāna, or enabling them to rise beyond those vehicles to cultivate superior wholesome practices and seek supreme Enlightenment; or who do not despise, slander, or quarrel with other virtuous sons, but together teach and encourage one another to cultivate superior wholesome Dharma, so that they may swiftly proceed directly toward supreme Enlightenment and turn the wondrous Dharma wheel to liberate sentient beings—such Great Bodhisattvas, when practicing Prajñāpāramitā, will not be disturbed by evil Māras.
Ānanda, if any Great Bodhisattva has not yet received the prediction of non-retrogression from the highest unsurpassed Enlightenment, and toward those Great Bodhisattvas who have received the prediction of non-retrogression from the highest unsurpassed Enlightenment gives rise to a mind of harm, contempt, contention, disparagement, or abusive speech, then according to however many thoughts of unbeneficial mind that Great Bodhisattva gives rise to, he retreats by that many eons from the supreme practices he had cultivated; through that many lifetimes he is separated from virtuous friends, and undergoes that many lifetimes of being bound by birth and death. If he does not abandon the great Bodhi mind, then for that many eons he must again put on the armor of vast vows, diligently cultivate the supreme practices without any interruption, and only afterward can he restore the merit and virtue that had declined.
At that time, Ānanda said to the Buddha:
“This Great Bodhisattva has given rise to an evil mind, and must undergo the suffering and offenses of samsara through cycles of rebirth. Will he be freed after passing through that many lifetimes, or can he also be freed halfway through? Having had his supreme practices decline, must this Great Bodhisattva diligently spend that many eons wearing the armor of vast vows and cultivating the supreme practices without interruption, after which he restores the merit and virtue that had declined, or can he restore them halfway through and return to the way he was before?”
The Buddha told Ānanda:
“I teach Bodhisattvas, Pratyekabuddhas, and Śrāvakas the methods for escaping offenses and restoring wholesome qualities. Ānanda, you should know that if a Great Bodhisattva who has not yet received the prediction of non-retrogression from the highest unsurpassed Enlightenment gives rise to a mind of harm, contention, contempt, humiliation, or slander toward Great Bodhisattvas who have received the prediction of non-retrogression from the highest unsurpassed Enlightenment, and afterward does not feel shame, maintains evil without abandoning it, and does not follow the Dharma of openly expressing confession and repentance, then I say that for such a person there is no possibility of escaping the offense and restoring wholesome qualities halfway through. He must, according to the original number of eons, undergo the cycles of birth and death, be separated from virtuous friends, and be bound by various sufferings. If he does not abandon the great Bodhi mind, then he must for that many eons put on the armor of vast vows, diligently cultivate the supreme practices without interruption, and only afterward restore the merit and virtue that had declined.
A Great Bodhisattva who has not yet received the prediction of non-retrogression from the highest unsurpassed Enlightenment, and who toward Great Bodhisattvas who have received the prediction of non-retrogression from the highest unsurpassed Enlightenment gives rise to a mind of harm, contention, contempt, humiliation, or mutual slander, but afterward gives rise to shame, abandons evil thoughts, and then according to the proper Dharma sincerely gives rise to repentance, should think in this way:
‘Now I have obtained a human body, which is difficult to obtain. Why would I allow offenses to arise and cause myself to lose great wholesome benefit? I should bring benefit to all sentient beings; why would I harm them? I should respect all sentient beings as a servant serves a master; why would I become arrogant, contemptuous, and humiliating toward them? I should accept all beatings and reprimands from sentient beings; why would I respond to them with harshness in speech and action? I should reconcile all and cause sentient beings to respect and love one another; why would I use fierce words to oppose them? I should endure and allow all sentient beings to trample upon me forever like a road or a bridge; why would I instead humiliate them? I seek the highest unsurpassed Enlightenment in order to rescue sentient beings from the great suffering of birth and death and enable them to attain complete peaceful Nirvana; why would I wish to bring suffering to them?
From now until the end of future existence, I should be like the foolish, the mute, the blind, and the deaf, without discrimination toward sentient beings. Even if my head, feet, arms, or hands were cut off, or my eyes gouged out, ears cut away, nose severed, tongue cut off, or all limbs and parts of my body were sawn apart; toward those sentient beings I will never give rise to evil. If I have an evil mind, then I will immediately retreat from the aspiration for the highest unsurpassed Enlightenment and immediately become obstructed in seeking the wisdom of omniscience; I will be unable to bring benefit and happiness to sentient beings.’
Ānanda, you should know that regarding this Great Bodhisattva, I say that halfway through he can escape the offense and restore wholesome qualities; he will no longer have to undergo many eons of cycles of birth and death, will not be disturbed by evil demons, and will quickly attain the highest unsurpassed Enlightenment.
Ānanda, Great Bodhisattvas and those who seek the Śrāvaka and Pratyekabuddha vehicles should not associate with such people. Even if they associate with them, they should not live together. Even if they live together, they should not discuss and determine meanings of the Dharma with them. Why? Because if they debate and determine meanings together, anger may arise… or harsh words may arise. But Bodhisattvas should not become angry toward sentient beings… Nor should they speak harsh words. Even if their heads, hands, feet, or parts of their bodies are cut off… they should not speak angry words. Why? Because Great Bodhisattvas should think:
‘I seek the highest unsurpassed Enlightenment in order to help sentient beings completely end the suffering of birth and death and enable them to attain complete benefit and happiness. How could I permit myself to commit harmful deeds toward them?’
Ānanda, you should know that if a Great Bodhisattva becomes angry toward sentient beings and speaks harsh words, he immediately becomes obstructed from the highest unsurpassed Enlightenment and destroys the immeasurable practices of the Bodhisattva. Therefore, the assembly of Great Bodhisattvas who wish to attain the highest unsurpassed Enlightenment should not become angry toward sentient beings and should not speak harsh words.
At that time, Ānanda said to the Buddha:
“How should Great Bodhisattvas dwell together with other Great Bodhisattvas?”
The Buddha told Ānanda:
“Great Bodhisattvas dwelling together with Great Bodhisattvas should regard one another as Great Teachers. Why? Because Great Bodhisattvas always support one another. They should think:
‘That Great Bodhisattva is truly our virtuous friend, accompanying us as a friend, sitting in the same boat as us, traveling the same path as us, arriving at the same place as us, and accomplishing the same work as us. We together with them study for the same length of time, study in the same place, and study the same Dharma teaching. Through such learning, we are not different.’
They should also think:
‘Those Bodhisattvas teach us the path of great Bodhi; therefore they are my virtuous friends and also my Spiritual Teachers. If that Great Bodhisattva abides in thoughts mixed with distraction, departing from thoughts that accord with the wisdom of omniscience, then I will not study together with such ones. If that Great Bodhisattva has abandoned thoughts mixed with distraction and does not depart from thoughts that accord with the wisdom of omniscience, then I should constantly study and practice together with them.’
Ānanda, you should know that if a Great Bodhisattva always learns in this way, then the accumulations of Bodhi will quickly become complete, he will quickly attain the highest unsurpassed Enlightenment, and midway he will not encounter obstacles.
Chapter 25: QUICKLY (1)
At that time, the Venerable Subhūti said to the Buddha:
Honored World-Honored One, if a Great Bodhisattva learns for the sake of extinction, is that learning the wisdom of Omniscience? If this Great Bodhisattva learns for the sake of non-arising, is that learning the wisdom of Omniscience? If this Great Bodhisattva learns for the sake of cessation, is that learning the wisdom of Omniscience? If this Great Bodhisattva learns for the sake of non-production, is that learning the wisdom of Omniscience? If a Great Bodhisattva learns for the sake of what is not existent, is that learning the wisdom of Omniscience? If a Great Bodhisattva learns for the sake of separation, is that learning the wisdom of Omniscience? If a Great Bodhisattva learns for the sake of freedom from defilement, is that learning the wisdom of Omniscience? If a Great Bodhisattva learns for the sake of space, is that learning the wisdom of Omniscience? If a Great Bodhisattva learns for the sake of the Dharma Realm, is that learning the wisdom of Omniscience? If this Great Bodhisattva learns for the sake of Nirvana, is that learning the wisdom of Omniscience?
The Buddha said to Subhūti:
If a Great Bodhisattva learns in this way, then it is not learning the wisdom of Omniscience.
The Venerable Subhūti said to the Buddha:
World-Honored One, for what reason is it that when a Great Bodhisattva learns in this way, it is not learning the wisdom of Omniscience?
The Buddha said to Subhūti:
What do you think? The Buddha realized Suchness in a most complete and perfect manner, therefore he is called the Tathāgata, Arhat, Perfectly Enlightened One. Can suchness be said to be extinction, and so forth, can it be said to be Nirvana?
Subhūti said:
No, World-Honored One. Why? Because suchness is free from characteristics; it cannot be said to be extinction, and so forth, it cannot be said to be Nirvana.
The Buddha said to Subhūti:
Therefore, when a Great Bodhisattva learns in this way, it is not learning the wisdom of Omniscience. Subhūti, you should know that a Great Bodhisattva does not learn because of extinction, but rather learns the wisdom of Omniscience; and so forth, does not learn because of Nirvana, but rather learns the wisdom of Omniscience. Why? Because the Buddha realized Suchness in a most complete and perfect manner and is therefore called the Tathāgata, Arhat, Perfectly Enlightened One. At that time, he realized the Suchness that is not exhausted, and up to the Nirvana of the wisdom of Omniscience; therefore, when a Great Bodhisattva learns in this way, he is learning the wisdom of Omniscience.
Subhūti, you should know that when a Great Bodhisattva learns in this way, he is precisely learning the skillful means of Prajñāpāramitā; he is learning the Buddha ground; he is learning the ten powers, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, the eighteen unique qualities of a Buddha, and the immeasurable and boundless other Buddha-dharmas; that is, he has already learned the wisdom of Omniscience.
Subhūti, you should know that when a Great Bodhisattva learns in this way, he reaches the ultimate shore of all learning.
Subhūti, you should know that when a Great Bodhisattva learns in this way, he cannot be subdued by all Māras and external paths.
Subhūti, you should know that when a Great Bodhisattva learns in this way, he quickly attains the irreversible Dharma-nature of a Bodhisattva.
Subhūti, you should know that when a Great Bodhisattva learns in this way, he quickly abides in the irreversible stage of a Bodhisattva.
Subhūti, you should know that when a Great Bodhisattva learns in this way, he will quickly sit upon the wondrous seat of Bodhi.
Subhūti, you should know that when a Great Bodhisattva learns in this way, he is precisely following the path of the Tathāgata, the Ancestor-Buddha.
Subhūti, you should know that when a Great Bodhisattva learns in this way, he is precisely learning the Dharma that serves as a support and protection for sentient beings; he is learning the nature of great loving-kindness and great compassion.
Subhūti, you should know that when a Great Bodhisattva learns in this way, he is precisely learning the three turnings of the Dharma Wheel, with the twelve aspects of the unsurpassed teaching.
Subhūti, you should know that when a Great Bodhisattva learns in this way, he is precisely learning to enable hundreds of thousands of millions of billions of realms of sentient beings to abide in Nirvana and attain complete peace and happiness.
Subhūti, you should know that when a Great Bodhisattva learns in this way, he is precisely learning not to cut off the lineage of the Tathāgata.
Subhūti, you should know that when a Great Bodhisattva learns in this way, he is precisely learning to open the ambrosial gate of the Buddhas.
Subhūti, you should know that when a Great Bodhisattva learns in this way, he is precisely learning to establish and secure immeasurable, countless, boundless sentient beings in the Dharma of the Three Vehicles.
Now, Subhūti, you should know that if a Great Bodhisattva learns in this way, then he is precisely learning to manifest the true realm of the unconditioned, completely quiescent, for all sentient beings. This is learning the wisdom of Omniscience.
Subhūti, you should know that such learning cannot be undertaken by inferior sentient beings. Why is this? Because such learning is intended to rescue all sentient beings from the great suffering of birth and death; to establish all sentient beings securely in vast and excellent attainments; to share together with sentient beings complete benefits and happiness; to attain together with sentient beings the supreme state of Enlightenment; to learn together with sentient beings the wondrous practices of benefiting oneself and benefiting others, which are as vast as space, uninterrupted and without end.
Furthermore, Subhūti, if a Great Bodhisattva learns in this way, he will certainly not fall into any of the realms of hell, hungry ghosts, asuras, and so forth; he will certainly not be born in remote and inferior lands or among those holding wrong views; he will certainly not be born in the families of caṇḍālas, corpse carriers, or other impoverished and lowly lineages lacking moral discipline; he will certainly not be born into families engaged in craftsmanship, entertainment, music, commerce, or impure trades.
Subhūti, if a Great Bodhisattva learns in this way, wherever he is born, he will never suffer from blindness, deafness, muteness, speech impediments, crooked limbs, defective faculties, hunchback, squinting, leprosy, cancer, madness, hemorrhoids, discharges, severe sores, or other afflictions. His body will not be excessively tall or excessively short; it will not be dark and coarse, nor will it have foul and filthy skin diseases.
Subhūti, if a Great Bodhisattva learns in this way, life after life he will always possess complete retinues, complete faculties, a complete body, a clear and pleasant voice, a dignified appearance, majestic speech, and will be respected and loved by many people.
Subhūti, if a Great Bodhisattva learns in this way, wherever he is born he will remain far from killing, abandon stealing, stay away from sexual misconduct, abandon false speech, abandon harsh speech, abandon divisive speech, abandon filthy speech, and also abandon greed, anger, and wrong views. He will never accept false and erroneous teachings, nor use wrongful means of livelihood. He will also not accept as close companions sentient beings who break precepts, hold evil views, or slander the Dharma.
Subhūti, if a Great Bodhisattva learns in this way, he will never be born in any place among long-lived, pleasure-attached, and wisdom-deficient heavenly beings. Why is this? Because this Great Bodhisattva has perfected the power of skillful means. Through the power of these skillful means, although he often enters countless meditative absorptions and formless concentrations, he does not follow the power of those states to take rebirth. Instead, he is protected by the profound Prajñāpāramitā. Having perfected such skillful means, although he can freely enter and emerge from various meditative concentrations, he does not, due to the power of those concentrations, take rebirth among the long-lived heavens and abandon the practices of a Great Bodhisattva.
Subhūti, if a Great Bodhisattva learns in this way, he attains purified powers, purified fearlessness, and purified Buddha-dharmas.
The Venerable Subhūti said to the Buddha:
“World-Honored One, if all phenomena are pure by their inherent nature, then why is it that when all the assemblies of Great Bodhisattvas learn in this way, they attain purified powers, purified fearlessness, and purified Buddha-dharmas?”
The Buddha said to Subhūti:
“Indeed, indeed, it is as you have said! All phenomena have always been pure by their own nature. This Great Bodhisattva, regarding the inherent purity of all phenomena, diligently cultivates and learns the skillful means of the profound Prajñāpāramitā, understands them truly and completely, with a mind that neither sinks nor becomes attached or obstructed, and is free from all afflictive defilements and attachments. Therefore, it is said that when the Bodhisattva learns in this way, he again attains purity regarding all phenomena. Through this cause and condition, he attains purified powers, purified fearlessness, and purified Buddha-dharmas.
Subhūti, although all phenomena are pure by their inherent nature, ordinary beings neither see, know, nor understand this. This Great Bodhisattva, wishing to enable those beings to see, know, and understand it, encourages them to diligently cultivate the skillful means of Prajñāpāramitā and thinks:
‘I have already clearly seen and known the inherent purity of all phenomena. How can I awaken all sentient beings according to reality, so that they too may see, know, and understand the inherent purity of all phenomena?’
When this Great Bodhisattva learns in this way, he will attain purified powers, purified fearlessness, and purified Buddha-dharmas.
Subhūti, if a Great Bodhisattva learns in this way, he fully understands the various mental activities and dispositions of sentient beings. By means of skillful means that reach the far shore, he enables sentient beings to know the inherent purity of all phenomena and attain completely pure Nirvāṇa.”