THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 553
Chapter 25: QUICKLY (2)
Subhūti, you should know, it is like the earth: in a few places gold, silver, jewels, and treasures are produced; in many places salty soil is produced, which nourishes various things. Sentient beings are likewise: few people study Prajñāpāramitā, while many study the teachings of the stages of the Śrāvaka and Pratyekabuddha.
Subhūti, you should know, it is like among human beings: a small portion can become Wheel-Turning Kings, while the majority become various lesser kings. Sentient beings are likewise: a small portion can cultivate the path of the wisdom of Omniscience, while the majority cultivate the paths of Śrāvakas and Pratyekabuddhas.
Subhūti, you should know, it is like among the earth-dwelling devas of the Desire Realm: a small portion can create the karma to become Śakra, Lord of the Gods, while the majority create the karma to become other devas. Sentient beings are likewise: a small portion seek the unsurpassed perfect enlightenment, while the majority seek the fruits of the Śrāvaka and Pratyekabuddha vehicles.
Subhūti, you should know, it is like in the First Dhyāna of the Form Realm: a small portion can cultivate the karma of Great Brahmā, while the majority cultivate the karma of the assemblies of Brahmā devas. Sentient beings are likewise: a small portion attain non-retrogression from the unsurpassed perfect enlightenment, while the majority still remain subject to regression from the unsurpassed perfect enlightenment.
Therefore, Subhūti, among sentient beings, only a small portion are able to arouse the great bodhi mind. Among those, even fewer are able to cultivate the practices of a Great Bodhisattva. Among those, even fewer are able to study Prajñāpāramitā. Among those, even fewer attain the skillful means of Prajñāpāramitā. Among those, exceedingly few are able to remain without regression from the unsurpassed perfect enlightenment.
Therefore, Subhūti, if any Great Bodhisattva wishes to enter that very small number among sentient beings, they should diligently cultivate and study the profound skillful means of Prajñāpāramitā, causing themselves to attain non-retrogression from the unsurpassed perfect enlightenment and swiftly realize the fruit of unsurpassed perfect enlightenment.
Subhūti, if any Great Bodhisattva cultivates and studies the profound skillful means of Prajñāpāramitā in this way, they will not give rise to a mind associated with weakness; they will not give rise to a mind associated with doubt; they will not give rise to a mind associated with greed and stinginess; they will not give rise to a mind associated with breaking precepts; they will not give rise to a mind associated with anger; they will not give rise to a mind associated with laziness; they will not give rise to a mind associated with distraction; they will not give rise to a mind associated with wrong understanding.
Subhūti, if a Great Bodhisattva cultivates and studies the profound skillful means of Prajñāpāramitā in this way, then they can encompass all Pāramitās, gather together all Pāramitās, and guide all Pāramitās. Why? Because within the profound Prajñāpāramitā, all Pāramitās are contained.
Subhūti, you should know, just as false and distorted views of self encompass all sixty-two views, the profound Prajñāpāramitā is likewise able to contain all Pāramitās. If any Great Bodhisattva correctly cultivates and studies the profound skillful means of Prajñāpāramitā, all Pāramitās arise and gradually increase.
Subhūti, you should know, just as the life faculty sustains the faculties, the profound Prajñāpāramitā is likewise so; it constantly preserves all excellent and superior wholesome dharmas. Why? Because if any Great Bodhisattva correctly cultivates and studies the profound Prajñāpāramitā, they are able to preserve all wholesome dharmas everywhere.
Subhūti, you should know, just as when the life faculty is destroyed, the faculties are also destroyed accordingly, the profound Prajñāpāramitā is likewise so. If any Great Bodhisattva regresses from this profound Prajñāpāramitā, then they are regressing from all wholesome dharmas. If any Great Bodhisattva correctly cultivates and studies the profound Prajñāpāramitā, they are able to completely eliminate all unwholesome dharmas.
Therefore, Subhūti, if any Great Bodhisattva wishes to reach the ultimate other shore of all Pāramitās, they should diligently cultivate and study the profound Prajñāpāramitā.
Subhūti, if any Great Bodhisattva constantly and diligently cultivates and studies the profound Prajñāpāramitā, they will become supreme and most excellent among sentient beings. Why? Because this Great Bodhisattva constantly and diligently cultivates the unsurpassed Dharma of the profound Prajñāpāramitā.
Subhūti, what do you think? Are the sentient beings within this three-thousand great thousand world-system many in number?
Subhūti replied:
World-Honored One, the sentient beings in Jambudvīpa are already countless, how much more so the sentient beings in the three-thousand great thousand world-system? Their number is exceedingly great.
The Buddha said to Subhūti:
That is right, that is right, just as you have said! Subhūti, you should know that, supposing all the sentient beings in the three-thousand great thousand world-system were, at the same time, all to obtain human bodies. Having obtained human bodies, they all, at the same time, generated the aspiration for the unsurpassed, perfect enlightenment and cultivated the practices of the great Bodhisattvas. Having perfected those practices, they all, at the same time, attained the unsurpassed, perfect enlightenment. Then there was a great Bodhisattva who, throughout his entire life, constantly took the finest clothing, food and drink, dwellings, beds, medicines, and other personal necessities, respectfully making offerings, honoring, and praising these Thus Come, Worthy, Perfectly Enlightened Buddhas. What do you think? Would that great Bodhisattva, through this cause and condition, obtain a great amount of merit?
Subhūti said:
Extremely great, World-Honored One! Extremely great, Well-Gone One!
The Buddha said to Subhūti:
If any Bodhisattva constantly cultivates and learns such profound Prajñāpāramitā, then in the time it takes to snap one’s fingers, he will attain merits greater than those mentioned before by an immeasurable and innumerable amount. Why? Because Prajñāpāramitā is endowed with great benefit and can enable the assembly of great Bodhisattvas to swiftly realize the unsurpassed, perfect enlightenment.
Therefore, Subhūti, if any Bodhisattva wishes to realize the unsurpassed, perfect enlightenment; wishes to become the foremost among all sentient beings; wishes to benefit all sentient beings everywhere; wishes to become a savior for those who have no one to save them, a place of refuge and reliance for those who have no place of refuge and reliance, a destination for those who have no destination; to become eyes for those without eyes, light for those without light; to show the right path to those who have lost the right path, and to enable those who have not yet attained Nirvāṇa to attain Nirvāṇa… then such a one should learn the profound Prajñāpāramitā.
Thiện Hiện, if any Great Bodhisattva wishes to go to the realms where all Buddhas have gone, wishes to dwell in the noble positions where all Buddhas and great immortals have dwelt, wishes to play in the places where Buddhas have played, wishes to roar the great Lion’s Roar of the Buddhas, wishes to beat the unsurpassed Dharma drum of the Buddhas, wishes to ring the unsurpassed Dharma bell of the Buddhas, wishes to ascend the unsurpassed Dharma throne of the Buddhas, wishes to blow the unsurpassed Dharma conch of the Buddhas, wishes to expound the meaning of the unsurpassed Dharma of the Buddhas, wishes to tear apart the net of doubts of all sentient beings, wishes to enter the nectar-like Dharma realm of the Buddhas, wishes to receive the wondrous Dharma bliss of the Buddhas, wishes to realize the perfect and pure merits of the Buddhas, wishes to use a single sound to expound the true Dharma to all sentient beings in the three-thousandfold world system, causing all to attain great benefit… then such a one should learn the profound Prajñāpāramitā.
Thiện Hiện, if a Great Bodhisattva cultivates and learns such profound Prajñāpāramitā, then there is no superior merit or benefit, worldly or supramundane, that cannot be attained. Why? Because the profound Prajñāpāramitā is the basis upon which all seeds of wholesome roots and merits depend.
Thiện Hiện, you should know that I have never seen any Great Bodhisattva who diligently cultivates such profound Prajñāpāramitā yet fails to attain the superior merits and benefits of the worldly and supramundane realms.
At that time, Thiện Hiện said to the Buddha:
Do the Great Bodhisattvas who learn such profound Prajñāpāramitā also attain the wholesome-root merits of the Śrāvakas and Pratyekabuddhas?
The Buddha told Thiện Hiện:
The wholesome-root merits of the Śrāvakas and Pratyekabuddhas are also all realized by these Great Bodhisattvas, but they do not abide in them and are not attached to them. Having observed with superior right view and wisdom, they transcend the stages of Śrāvakas and Pratyekabuddhas and directly enter the Right Nature of Separation from Arising of the Bodhisattvas; therefore, these Great Bodhisattvas attain all wholesome-root merits.
Thiện Hiện, Great Bodhisattvas should learn all the seeds of wholesome-root merits of Śrāvakas and Pratyekabuddhas. Although they do not seek to realize those attainments, they do so because they wish to correctly and thoroughly understand all things, in order to teach and instruct those sentient beings.
Thiện Hiện, if a Great Bodhisattva learns in this way, then they are approaching the wisdom of All-knowing Knowledge, quickly attain the unsurpassed Enlightenment, and bring benefit and happiness to all beings until the end of the future age.
Thiện Hiện, if a Great Bodhisattva learns in this way, then wherever they are born, they become a truly pure field of merit for all the world, devas, humans, asuras, and others, surpassing the fields of merit of Śrāvakas, Pratyekabuddhas, śramaṇas, and Brahmins in the world, and quickly attaining the wisdom of All-knowing Knowledge.
Thiện Hiện, if a Great Bodhisattva learns in this way, then wherever they are born, they will never abandon this profound Prajñāpāramitā, will never be separated from this profound Prajñāpāramitā, and will constantly practice this profound Prajñāpāramitā.
Thiện Hiện, if a Great Bodhisattva can practice such profound Prajñāpāramitā, you should know that this Bodhisattva has already attained the non-retrogressing wisdom of All-knowing Knowledge, correctly understands all phenomena, is far removed from the stages of Śrāvakas and Pratyekabuddhas, and is close to the unsurpassed Enlightenment.
Thiện Hiện, if a Great Bodhisattva, while practicing profound Prajñāpāramitā, thinks in this way: “This is Prajñāpāramitā, this is the time of practice, this is the place of practice, I am the practitioner of this profound Prajñāpāramitā; through this profound Prajñāpāramitā I abandon the things that should be abandoned and give rise to the wisdom of All-knowing Knowledge”; then this Great Bodhisattva is not practicing Prajñāpāramitā and cannot truly understand Prajñāpāramitā. Why? Because profound Prajñāpāramitā does not think: “I am Prajñāpāramitā; this is the time of practice; this is the place of practice; this is the practitioner; this is the Dharma of Prajñāpāramitā to be abandoned; this is the Dharma of Prajñāpāramitā that illuminates; this is the unsurpassed Enlightenment that Prajñāpāramitā attains.” One who understands in this way is truly practicing Prajñāpāramitā.
Thiện Hiện, if a Great Bodhisattva, while practicing profound Prajñāpāramitā, thinks in this way: “This is not Prajñāpāramitā; this is not the time of practice; this is not the place of practice; this is not the practitioner; it is not through Prajñāpāramitā that all things to be abandoned are abandoned; it is not through Prajñāpāramitā that the unsurpassed Enlightenment is attained.” Why? Because all phenomena abide in suchness and have no distinctions.
Thiện Hiện, you should know that if a Great Bodhisattva completely makes no discriminations and has no conceptual understanding regarding all phenomena, then this is precisely the practice of Prajñāpāramitā.
Chapter 26: THE ILLUSORY EXAMPLE
At that time, Śakra, Lord of the Gods, thought: If any Great Bodhisattva practices the perfection of wisdom, then he has already surpassed all sentient beings, not to mention attaining the supreme Enlightenment. If any sentient beings hear the explanation of the name of the wisdom of omniscience and thereby give rise to greater faith and understanding, then they have already gained wholesome benefit in the human realm and attained the most excellent worldly life, not to mention those who arouse the aspiration for supreme Enlightenment and constantly listen to the profound perfection of wisdom. If any sentient beings constantly arouse the aspiration for supreme Enlightenment and listen to the profound scriptures of the perfection of wisdom, then other sentient beings will joyfully vow to protect the merits they have attained. The world, gods, humans, asuras, and so forth are completely unable to compare with them.
At that time, the World-Honored One, knowing the thought in Śakra’s mind, said to Śakra:
“Indeed, indeed, it is just as you have thought!”
Then Śakra rejoiced greatly and transformed into wondrous heavenly fragrant flowers, offering them to the Tathāgata and the Bodhisattvas. After offering the flowers, he made the following vow:
“For any virtuous son abiding in the Bodhisattva vehicle who seeks directly toward supreme Enlightenment, may the wholesome roots and merits that have arisen from me cause that aspiration to attain excellent merit and quickly become fulfilled; may they cause that person’s seeking of unsurpassed Buddha Dharma to quickly become fulfilled; may they cause that person’s seeking of all dharmas corresponding to the wisdom of omniscience to quickly become fulfilled; may they cause that person’s seeking of the true nature of causes and dharmas to quickly become fulfilled; may they cause that person’s seeking of the undefiled noble Dharma to quickly become fulfilled; may all that person wishes to hear regarding the Dharma be fulfilled according to his wishes. If anyone seeks the Śrāvaka vehicle or Pratyekabuddha vehicle, may their aspirations likewise quickly become complete.”
Having made this vow, he said to the Buddha:
“If any virtuous sons abiding in the Bodhisattva vehicle have already aroused the aspiration for supreme Enlightenment, I will never give rise to even a single thought intending to cause those people to retreat from the mind of great enlightenment. I will never give rise to even a single thought intending to cause the assemblies of Great Bodhisattvas to become weary of or abandon supreme Enlightenment and fall back into the states of Śrāvakas, Pratyekabuddhas, and so forth. I will never give rise to even a single different thought that would cause the assemblies of Great Bodhisattvas to lose the intention corresponding to great compassion.
“If any Bodhisattvas wholeheartedly delight in and aspire toward supreme Enlightenment, I vow that their minds will become even more diligent and they will quickly attain supreme Enlightenment. May those assemblies of Great Bodhisattvas, having seen the various sufferings of cyclic existence, yet wishing to bring benefit and happiness to the world, gods, humans, asuras, and so forth, give rise to countless great, firm vows:
‘I have already crossed the great ocean of birth and death; I must diligently ferry across those who have not yet crossed it.
I have already freed myself from the bondage of birth and death; I must diligently free those who have not yet been freed.
I have already attained security from all fears of birth and death; I must diligently bring security to those who have not yet attained it.
I have already fully realized Nirvāṇa; I must diligently cause those who have not yet realized it to also attain realization.’”
“Reverently addressing the World-Honored One, if any sentient beings wholeheartedly rejoice in the merits of Bodhisattvas who have newly aroused the aspiration [for enlightenment], how much merit will they obtain? If they wholeheartedly rejoice in the merits of Bodhisattvas who have long since aroused the aspiration and cultivated the supreme practices, how much merit will they obtain? If they wholeheartedly rejoice in the merits of Bodhisattvas who are at the stage of non-retrogression, how much merit will they obtain? If they wholeheartedly rejoice in the merits of Bodhisattvas who have only one remaining life before completion, how much merit will they obtain?”
At that time, the Buddha said to Śakra:
“Kāśika, one may count and know the weight of Mount Sumeru, the king of mountains, but the amount of merit produced by the rejoicing minds of these sentient beings cannot be counted or known.
“Kāśika, one may count and know the weight of the four-continent world, but the amount of merit produced by the rejoicing minds of these sentient beings cannot be counted or known.
“Kāśika, one may count and know the weight of a small-thousandfold world system, but the amount of merit produced by the rejoicing minds of these sentient beings cannot be counted or known.
“Kāśika, one may count and know the weight of a middle-thousandfold world system, but the amount of merit produced by the rejoicing minds of these sentient beings cannot be counted or known.
“Kāśika, I may count and know the weight of the worlds contained within this three-thousand-great-thousand world system, but the amount of merit produced by the rejoicing minds of these sentient beings cannot possibly be counted or known.”
Kāśika, suppose the trichiliocosm, a world-system of three thousandfold great thousands, were combined into one great ocean. If someone took a single hair, split it into one hundred parts, and dipped the tip of one of those parts into that ocean until the water was completely exhausted, then the number of drops could be counted and known; but the amount of merit generated by sentient beings through this mind of rejoicing could not be counted or known.
At that time, Śakra, Lord of the Devas, addressed the Buddha:
If sentient beings do not give rise to a mind of rejoicing toward the immeasurable, boundless, excellent merits of the assemblies of Great Bodhisattvas, from the time they first arouse the mind until they attain the supreme unsurpassed Enlightenment, or toward the merits that have arisen from the Bodhisattvas’ own rejoicing, and if they neither hear, know, remember, nor rejoice in such rejoicing, then it should be known that such people are all controlled by Māra, held by Māra, companions of Māra; they die in the realm of Māra and are reborn there. Why? Because if a Great Bodhisattva directly seeks the supreme unsurpassed Enlightenment and practices the conduct of Great Bodhisattvas, or if someone wholeheartedly rejoices in that person’s merits, or if someone further remembers and rejoices in the merits arising from that person’s rejoicing, then all of them can destroy all the retinues and palaces of Māra’s armies, quickly attain the supreme unsurpassed Enlightenment, and bring benefit and happiness to all sentient beings throughout the end of future time.
World-Honored One, if any sentient beings wholeheartedly revere the Buddha Jewel, Dharma Jewel, and Saṅgha Jewel, and wherever they are born always wish to see the Buddha, hear the Dharma, and meet the Saṅgha, then regarding the wholesome roots and merits of the assemblies of Great Bodhisattvas, they should wholeheartedly rejoice. After rejoicing, they should dedicate it toward the supreme unsurpassed Enlightenment, but should not give rise to the concept of duality or non-duality. Those who are always able to practice in this way will quickly attain the supreme unsurpassed Enlightenment, defeat the armies of Māra, and benefit sentient beings.
The Buddha said to Śakra:
“Just so, just so, as you have said! Kāśika, if sentient beings wholeheartedly rejoice in and dedicate toward the supreme unsurpassed Enlightenment the wholesome roots and merits of the assemblies of Great Bodhisattvas, then those sentient beings will quickly perfect all the practices of Bodhisattvas and quickly attain the supreme unsurpassed Enlightenment.
If sentient beings wholeheartedly rejoice in and dedicate toward the supreme unsurpassed Enlightenment the wholesome roots and merits of the assemblies of Great Bodhisattvas, then those sentient beings will possess great majestic power, will always serve and honor all Tathāgatas, Worthy of Offerings, Perfectly Enlightened Ones, and spiritual friends; they will always hear the profound Perfection of Wisdom sūtras and clearly understand their meaning and wondrous significance.
These sentient beings, having accomplished such wholesome roots of merit and practicing such rejoicing and dedication, wherever they are born will always be respected, honored, praised, and offered gifts by all in the world, by devas, humans, asuras, and others. They will not see ugly forms, hear bad sounds, smell unpleasant odors, taste foul flavors, experience harmful physical contacts, or think evil thoughts; they will not fall into evil destinies. Born among devas and humans, they will always receive countless delightful and excellent things, yet they will not become attached to them. They will not be separated from the Buddhas, the World-Honored Ones; from one Buddha-land to another, they will draw near to Buddhas, cultivate wholesome roots, bring about the accomplishment of sentient beings, and adorn and purify Buddha-lands.
Why? Kāśika, it is because these sentient beings have wholeheartedly rejoiced in and dedicated toward the supreme unsurpassed Enlightenment the immeasurable wholesome roots and merits of the assemblies of Bodhisattvas. Through this cause and condition, their wholesome roots increase and they quickly attain the supreme unsurpassed Enlightenment. After attaining the supreme unsurpassed Enlightenment, they will constantly bring true benefit to immeasurable, countless, boundless sentient beings throughout the end of future time, causing them to abide in the realm of Nirvāṇa without remainder.
Therefore, Kāśika, virtuous sons abiding in the Bodhisattva vehicle should all rejoice in and dedicate toward the supreme unsurpassed Enlightenment the wholesome roots and merits of the assemblies of Bodhisattvas. At the very arising of rejoicing and dedication, they should not cling. Within the mind, apart from the mind, in rejoicing and dedication, they should not cling. Even in the mind that practices cultivation, and apart from the mind that practices cultivation, they should not cling. If someone does not cling in this way and rejoices and dedicates, practicing the conduct of Great Bodhisattvas, then they will quickly attain the supreme unsurpassed Enlightenment, ferry across devas, humans, asuras, and others, causing them to escape birth and death and attain Parinirvāṇa. For this reason, all sentient beings should give rise to the mind of rejoicing and dedication toward the wholesome roots and merits of Bodhisattvas, so that they may cause immeasurable and boundless sentient beings to plant wholesome roots and attain great benefit and happiness.”
At that time, Subhūti addressed the Buddha:
“World-Honored One, if the mind is completely like an illusion, how can a Great Bodhisattva attain the supreme unsurpassed Enlightenment?”
The Buddha said to Subhūti:
“What do you think? Do you see a mind that is like an illusion?”
Subhūti replied:
“No, World-Honored One.”
The Buddha said to Subhūti:
“What do you think? Do you see an illusion?”
Subhūti replied:
“No, World-Honored One. I do not see illusion, nor do I see a mind that is like an illusion.”
The Buddha said to Subhūti:
“What do you think? If you do not see illusion, do not see a mind that is like an illusion, or if there were some place that is not illusion and not a mind like an illusion, do you see such a mind that can attain the supreme unsurpassed Enlightenment?”
Subhūti replied:
“No, World-Honored One. I completely do not see any place that is not illusion, that is not a mind like an illusion, nor do I see such a mind that can attain the supreme unsurpassed Enlightenment.”
The Buddha said to Subhūti:
“What do you think? If there were a place apart from illusion, apart from a mind like an illusion, do you see such a phenomenon that can attain the supreme unsurpassed Enlightenment?”
Subhūti replied:
No, World-Honored One, I respectfully say that I do not see any place apart from illusion, apart from a mind that is like illusion, where there is such a Dharma that can attain the unsurpassed Enlightenment.
World-Honored One, I do not see at all, even within the Dharma that is apart from mind, any Dharmas that can be said to exist or not exist, because all Dharmas are completely apart. If all Dharmas are completely apart, then they cannot be explained as existing or not existing. If a Dharma cannot be explained as existing or not existing, then it cannot be said that one can attain the unsurpassed Enlightenment. For how could a Dharma that possesses nothing possibly attain Bodhi? Why is this? Because all Dharmas are without possession; their nature cannot be grasped, they are neither defiled nor pure, completely apart from Dharma, without possession; therefore one cannot attain the unsurpassed Enlightenment. Thus, Prajñāpāramitā is also completely apart. If a Dharma is completely apart, then that Dharma should neither be cultivated, nor retained, nor made a place of guidance.
World-Honored One, since the profound Prajñāpāramitā has completely departed from all things, how can it be said that the Great Bodhisattvas rely on the profound Prajñāpāramitā to realize and attain the unsurpassed Enlightenment?
World-Honored One, since the unsurpassed Enlightenment of all Buddhas is also completely apart, how can a Dharma that is completely apart attain a Dharma that is completely apart? Therefore, Prajñāpāramitā should not be said to attain the unsurpassed Enlightenment.
The Buddha said to Subhūti:
Excellent, excellent! It is just as you have said, just as you have said! The profound Prajñāpāramitā is completely apart, and the unsurpassed Enlightenment of all Buddhas is also completely apart.
Subhūti, you should know that because the profound Prajñāpāramitā is completely apart, it is able to be completely apart from the unsurpassed Enlightenment of all Buddhas.
Subhūti, you should know that if the profound Prajñāpāramitā were not completely apart, then it would not truly be Prajñāpāramitā. Because the profound Prajñāpāramitā is completely apart, it is therefore called Prajñāpāramitā.
Therefore, Subhūti, it is not the case that the Great Bodhisattvas do not rely on the profound Prajñāpāramitā to attain the unsurpassed Enlightenment.
Subhūti, you should know that it is not by being apart from Dharma, nor by obtaining what is apart from Dharma, that one attains the unsurpassed Enlightenment. It is not the case that one does not rely on the profound Prajñāpāramitā to attain the unsurpassed Enlightenment. Therefore, those among the Great Bodhisattvas who attain the unsurpassed Enlightenment should diligently cultivate and study the profound Prajñāpāramitā.
The long-lived Subhūti said to the Buddha:
World-Honored One, the practice of the meaning and purpose by the Great Bodhisattvas is extremely profound.
The Buddha said to Subhūti:
It is so, it is so! The practice of the meaning and purpose by the Great Bodhisattvas is extremely profound.
Subhūti, you should know that the Great Bodhisattvas constantly do what is difficult to do. Although they practice such profound meanings and purposes, they ordinarily do not attain the Dharma of the stages of the Śrāvakas and Pratyekabuddhas.
At that time Subhūti said to the Buddha:
World-Honored One, as I understand the meaning of the Buddha’s teaching, the deeds of the Great Bodhisattvas are not difficult. It should not be said that these beings constantly accomplish what is difficult to accomplish. Why is this? Because the realization of the meaning and purpose by the Great Bodhisattvas cannot be grasped at all; the realization of Prajñāpāramitā also cannot be grasped. The Dharma realized, the person who realizes, the place of realization, and the time of realization also cannot be grasped.
World-Honored One, if a Great Bodhisattva hears this teaching and their mind does not sink, does not become worried, distressed, regretful, frightened, or afraid, then this is precisely practicing Prajñāpāramitā.
World-Honored One, when this Great Bodhisattva practices in this way, they do not see any characteristics; they do not see “I practice,” they do not see “I do not practice”; they do not see Prajñāpāramitā as my practice; they do not see the unsurpassed Enlightenment as my attainment; they also do not see the place of realization or the time of realization…
World-Honored One, when this Great Bodhisattva does not see even such matters, that itself is practicing Prajñāpāramitā, and they will draw near to the unsurpassed Enlightenment.
World-Honored One, when this Great Bodhisattva does not see even such matters, that itself is practicing Prajñāpāramitā, and they immediately become far removed from the stages of the Śrāvakas and Pratyekabuddhas…
World-Honored One, this Great Bodhisattva does not discriminate even regarding such matters. Although practicing Prajñāpāramitā, they do not think: “I practice Prajñāpāramitā, I am approaching the unsurpassed Enlightenment, I am moving away from the stages of the Śrāvakas and Pratyekabuddhas.”
World-Honored One, it is like space, which cannot think: “I am far from that matter or close to that matter.” Why is this? Because space does not move and does not discriminate. Because it does not discriminate, the Great Bodhisattvas are likewise so: while practicing the profound Prajñāpāramitā, they should not think: “I am far from the stages of the Śrāvakas and Pratyekabuddhas; I am close to the unsurpassed Enlightenment.” Why is this? Because the profound Prajñāpāramitā does not discriminate regarding all Dharmas.
World-Honored One, it is like an illusory being, which cannot think: “The illusory substance and the illusory teacher are close to me; the bystanders are far from me.” Why is this? Because a magically created being cannot discriminate.
The Great Bodhisattvas are likewise: when practicing the profound and inconceivable Perfection of Wisdom, they do not think: “I am far from the states of the Śrāvakas and Pratyekabuddhas; I am close to the unsurpassed Enlightenment.” Why? Because the profound Perfection of Wisdom does not discriminate with regard to all phenomena.
O World-Honored One, it is like a reflection or image, which cannot think: “I am near to that reflection or image; the phenomena of mirrors, water, and so forth are far from me.” Why? Because the appearance of the reflection is without discrimination.
The Great Bodhisattvas are likewise: when practicing the profound Perfection of Wisdom, they do not think in this way: “I am far from the states of the Śrāvakas and Pratyekabuddhas; I am close to the unsurpassed Enlightenment.” Why? Because the profound Perfection of Wisdom does not discriminate with regard to all phenomena.
O World-Honored One, it is like the Thus-Gone Ones, Worthy Ones, Perfectly Enlightened Ones, who neither delight in nor dislike any phenomenon. Why? Because the Tathāgatas have already eliminated all attachment, aversion, and discriminating thoughts.
The Great Bodhisattvas are likewise: when practicing the profound Perfection of Wisdom, they neither delight in nor dislike any phenomenon. Why? Because, just as the Thus-Gone Ones, Worthy Ones, Perfectly Enlightened Ones who have attained the Perfection of Wisdom have completely cut off all conceptual discriminations, and therefore do not delight in or dislike phenomena, so the Great Bodhisattvas practicing the Perfection of Wisdom completely restrain all conceptual discriminations, and therefore do not delight in or dislike phenomena.
O World-Honored One, it is like beings manifested by the Thus-Gone Ones, Worthy Ones, Perfectly Enlightened Ones, who do not think: “I am far from the states of the Śrāvakas and Pratyekabuddhas; I am close to the unsurpassed Enlightenment.” Why? Because those manifested beings do not discriminate.
The Great Bodhisattvas practicing the profound Perfection of Wisdom are likewise: they do not think: “I am far from the states of the Śrāvakas and Pratyekabuddhas; I am close to the unsurpassed Enlightenment.” Why? Because the profound Perfection of Wisdom does not discriminate with regard to all phenomena.
O World-Honored One, it is like the Thus-Gone Ones, Worthy Ones, Perfectly Enlightened Ones, who wish to create manifested beings and command those manifested beings to perform those actions. Yet those manifested beings cannot think: “I constantly perform such deeds.” Why? Because those manifested beings do not discriminate regarding the deeds that have been performed.
The Great Bodhisattvas practicing the profound Perfection of Wisdom are likewise. Because there are matters that need to be done, they diligently cultivate and learn. After completing their training, although they accomplish the deeds they have created, they have no discrimination regarding the actions performed. Why? Because the profound Perfection of Wisdom does not discriminate with regard to all phenomena.
O World-Honored One, it is like a skilled craftsman, or his apprentice, who, because there is work to be done, creates by means of machinery a person, whether male or female, an elephant, a horse, and so forth. Although these mechanical creations may perform actions, they have absolutely no discrimination regarding those actions. Why? Because the nature of mechanical things is such that they do not discriminate.
The Great Bodhisattvas practicing the profound Perfection of Wisdom are likewise. Because there are matters that need to be done, they must carry them out. After doing so, although they accomplish various kinds of deeds, they have absolutely no discrimination regarding those matters. Why? Because the nature of the profound Perfection of Wisdom is such that it does not discriminate among phenomena.
Chapter 27: FIRMNESS (1)
At that time, Śāriputra asked Subhūti:
“When the Great Bodhisattvas practice the profound Perfection of Wisdom, are they practicing the Dharma of firmness, or are they practicing the Dharma of non-firmness?”
Subhūti replied:
When the Great Bodhisattvas practice the profound Prajñāpāramitā, they practice the dharma that is not firm and do not practice a dharma that is firm. Why is this? Śāriputra, because the profound Prajñāpāramitā and all dharmas are completely without the nature of firmness. Why is this? Because when the Great Bodhisattvas practice the profound Prajñāpāramitā, even within the profound Prajñāpāramitā and all dharmas they do not see any dharma that is the non-firm which can be attained, much less do they see any firm dharma that can be attained.
At that time, countless Devas of the Desire Realm and Devas of the Form Realm reflected: If those virtuous sons who have faith in the Bodhisattva Vehicle can arouse the aspiration to seek the unsurpassed perfect enlightenment, then although they practice the profound meaning of Prajñāpāramitā, they constantly do not attain Nirvāṇa and do not fall into the positions of Śrāvakas or Pratyekabuddhas. Because of this cause and condition, such sentient beings are extremely rare, always accomplishing deeds that are difficult to accomplish, and should be respectfully honored. Why is this? Because although these virtuous sons who have faith in the Bodhisattva Vehicle practice the nature of dharma, they do not attain anything even right there.
At that time, Subhūti, knowing the thoughts in the minds of the Devas, said to them:
These virtuous sons who have faith in the Bodhisattva Vehicle, who do not attain Nirvāṇa and do not fall into the positions of Śrāvakas or Pratyekabuddhas, are not yet truly rare, nor are they yet truly difficult. If there are Great Bodhisattvas who know that all dharmas and all sentient beings are completely nonexistent and completely impossible to grasp, yet still arouse the aspiration to seek unsurpassed perfect enlightenment, put on the armor of vigor, and vow to liberate limitless, countless, boundless sentient beings, causing them to enter the realm of non-remainder Nirvāṇa, then these Great Bodhisattvas are truly rare and constantly accomplish deeds that are difficult to accomplish.
Devas, you should know that if there are Great Bodhisattvas who, although knowing that sentient beings are completely nonexistent and completely impossible to grasp, still arouse the aspiration to seek unsurpassed perfect enlightenment, put on the armor of vigor, and wish to tame the various kinds of sentient beings, it is like someone wishing to tame empty space. Why is this? Devas, because empty space is free from all attachment, you should know that all sentient beings are likewise free from attachment. Because empty space is empty, you should know that all sentient beings are likewise empty. Because empty space is not firm and real, you should know that all sentient beings are likewise not firm and real. Because empty space possesses nothing, you should know that all sentient beings likewise possess nothing. For this reason, this Great Bodhisattva is truly rare and constantly accomplishes deeds that are difficult to accomplish.
Devas, you should know that this Great Bodhisattva puts on the armor of vows because he wishes to tame all sentient beings, but sentient beings are completely nonexistent and completely impossible to grasp; it is like someone wearing armor to fight against empty space.
Devas, you should know that this Great Bodhisattva puts on the armor of great vows because he wishes to benefit all sentient beings, but sentient beings and the armor of great vows are completely nonexistent and completely impossible to grasp. Why is this? Devas, because sentient beings are free from attachment, this armor of great vows should be known to also be free from attachment. Because sentient beings are empty, this armor of great vows should be known to also be empty. Because sentient beings are not firm, this armor of great vows should be known to also be not firm. Because sentient beings possess nothing, this armor of great vows should be known to also possess nothing.
Devas, you should know that the act of this Great Bodhisattva in taming and benefiting sentient beings also cannot be grasped. Why is this? Devas, because sentient beings are free from attachment, this act of taming and benefiting should be known to also be free from attachment. Because sentient beings are empty, this act of taming and benefiting should be known to also be empty. Because sentient beings are not firm, this act of taming and benefiting should be known to also be not firm. Because sentient beings possess nothing, this act of taming and benefiting should be known to also possess nothing.
Devas, you should know that the Great Bodhisattvas themselves also possess nothing. Why is this? Devas, because sentient beings are free from attachment, the Great Bodhisattvas should be known to also be free from attachment. Because sentient beings are empty, the Great Bodhisattvas should be known to also be empty. Because sentient beings are not truly real, the Great Bodhisattvas should be known to also be not truly real. Because sentient beings possess nothing, the Great Bodhisattvas should be known to also possess nothing.
Devas, you should know that if a Great Bodhisattva hears this and does not become attached, does not become distressed, regretful, frightened, or afraid, then you should know that this Great Bodhisattva is one who practices the profound Prajñāpāramitā. Why is this? Devas, because sentient beings are free from attachment, you should know that the aggregate of form is also free from attachment. Because sentient beings are free from attachment, you should know that the aggregates of feeling, perception, formations, and consciousness are also free from attachment.
Because sentient beings are free from attachment, you should know that the eye faculty is also free from attachment. Because sentient beings are free from attachment, you should know that the ear, nose, tongue, body, and mind faculties are also free from attachment.
Because sentient beings are free from attachment, you should know that the form realm is also free from attachment. Because sentient beings are free from attachment, you should know that the sound, smell, taste, touch, and dharma realms are also free from attachment.
Because sentient beings are free from attachment, you should know that the eye element is also free from attachment. Because sentient beings are free from attachment, you should know that the ear, nose, tongue, body, and mind elements are also free from attachment.
Because sentient beings are free from attachment, you should know that the form element is also free from attachment. Because sentient beings are free from attachment, you should know that the sound, smell, taste, touch, and dharma elements are also free from attachment.
Because sentient beings are free from attachment, you should know that the eye-consciousness element is also free from attachment. Because sentient beings are free from attachment, you should know that the ear, nose, tongue, body, and mind consciousness elements are also free from attachment.
Because sentient beings are free from attachment, you should know that eye-contact is also free from attachment. Because sentient beings are free from attachment, you should know that ear, nose, tongue, body, and mind contact are also free from attachment.
Because sentient beings are free from attachment, you should know that the feelings arising conditioned by eye-contact are also free from attachment. Because sentient beings are free from attachment, you should know that the feelings arising conditioned by ear, nose, tongue, body, and mind contact are also free from attachment.
Because sentient beings are free from attachment, you should know that the earth element is also free from attachment. Because sentient beings are free from attachment, you should know that the water, fire, wind, space, and consciousness elements are also free from attachment.
Because sentient beings are free from attachment, you should know that causal conditions are also free from attachment. Because sentient beings are free from attachment, you should know that equal uninterrupted conditions, objective conditions, and dominant conditions are also free from attachment.
Because sentient beings are free from attachment, you should know that ignorance is also free from attachment. Because sentient beings are free from attachment, you should know that formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging, and death are also free from attachment.
Because sentient beings are free from attachment, you should know that the Perfection of Giving up to and including the Perfection of Wisdom are also free from attachment.
Because sentient beings are free from attachment, you should know that emptiness of the internal up to emptiness of the non-nature of self-nature are also free from attachment.
Because sentient beings are free from attachment, you should know that suchness up to the inconceivable realm are also free from attachment.
Because sentient beings are free from attachment, you should know that the Noble Truth of suffering up to the Noble Truth of the path are also free from attachment.
Because sentient beings are free from attachment, you should know that the four foundations of mindfulness up to the eightfold noble path are also free from attachment.
Because sentient beings are free from attachment, you should know that the four meditative absorptions, the four immeasurables, and the four formless concentrations are also free from attachment.
Because sentient beings are free from attachment, you should know that the liberation methods of emptiness, signlessness, and wishlessness are also free from attachment.
Because sentient beings are free from attachment, you should know that the eight liberations up to the ten universal bases are also free from attachment.
Because sentient beings are free from attachment, you should know that the stage of pure contemplation up to the stage of Tathāgata are also free from attachment.
Because sentient beings are free from attachment, you should know that the stage of Extreme Joy up to the stage of Dharma Cloud are also free from attachment.
Because sentient beings are free from attachment, you should know that all dhāraṇī gateways and all samādhi gateways are also free from attachment.
Because sentient beings are free from attachment, you should know that the five kinds of eyes and the six supernatural powers are also free from attachment.
Because sentient beings are free from attachment, you should know that the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha are also free from attachment.
Because sentient beings are free from attachment, you should know that great loving-kindness, great compassion, great sympathetic joy, and great equanimity are also free from attachment.
Because sentient beings are free from attachment, you should know that the thirty-two marks of a Great Being and the eighty minor characteristics are also free from attachment.
Sentient beings are separated; therefore, one should know that the dharma of non-forgetfulness and the nature of always letting go are also separated.
Sentient beings are separated; therefore, one should know that the wisdom of all-knowledge, the wisdom of the path-aspects, and the wisdom of all aspects are also separated.
Sentient beings are separated; therefore, one should know that the fruition of Stream-Enterer up to the enlightenment of the Solitary Buddha is also separated.
Sentient beings are separated; therefore, one should know that all practices of the Great Bodhisattvas and the supreme unsurpassed enlightenment fruition of all Buddhas are also separated.
Sentient beings are separated; therefore, one should know that the wisdom of omniscience is also separated. Sentient beings are separated; therefore, one should know that all dharmas are also separated.
O heavenly son, you should know that when a Great Bodhisattva hears that all dharmas are completely separated, yet his mind neither becomes alarmed, nor afraid, nor terrified, nor sinks, nor becomes attached… then one should know that this Great Bodhisattva is a practitioner of profound Prajñāpāramitā.
At that time, the World-Honored One said to Subhūti:
For what reason do Great Bodhisattvas, when hearing that all dharmas are completely separated, have minds that do not become alarmed, afraid, terrified, sink, or become attached?
The venerable Subhūti replied:
Respectfully, World-Honored One, because all dharmas are completely separated, Great Bodhisattvas, when hearing that all dharmas are completely separated, have minds that do not become alarmed, afraid, terrified, sink, or become attached. Why? Because regarding all dharmas, whether fear, the object of fear, the place of fear, the time of fear, the one who fears… none of these fears can be obtained in any way, because all dharmas cannot be grasped.
Respectfully, World-Honored One, any Great Bodhisattva who hears such a teaching and whose mind does not sink into attachment, and who neither becomes alarmed, fearful, worried, nor regretful, should be known as a practitioner of profound Prajñāpāramitā. Why? Because this Great Bodhisattva sees that all dharmas cannot be grasped and cannot be designated as this is the object of sinking, the sinking itself, the place of sinking, the time of sinking, the one who sinks… Because sinking and all such things… for this reason, when Great Bodhisattvas hear such teachings, their minds do not sink into attachment, nor do they become fearful, worried, or regretful.
Respectfully, World-Honored One, if any Great Bodhisattva is able to practice profound Prajñāpāramitā in this way, then the gods, Śakra, the Great Brahmā King, the lord of the world… will together pay homage, respectfully make offerings, honor, and praise them.
The Buddha said to Subhūti:
If any Great Bodhisattva constantly practices profound Prajñāpāramitā in this way, then not only will he constantly be honored, respectfully offered to, revered, and praised by the gods, Śakra, the Great Brahmā King, the lord of the world… together, but this Great Bodhisattva will also be honored, respectfully offered to, revered, and praised by the gods of Pure Radiance, the gods of Universal Purity, the gods of Vast Fruit, the Pure Abodes gods, and other gods, dragons, asuras, and so forth. This Great Bodhisattva, constantly practicing profound Prajñāpāramitā in this way, is also constantly protected and remembered by all Tathāgatas, Arhats, Perfectly Enlightened Ones, and assemblies of Great Bodhisattvas throughout the immeasurable, countless, boundless worlds in the ten directions.
Subhūti, you should know that this Great Bodhisattva, constantly practicing profound Prajñāpāramitā in this way, causes all meritorious roots of goodness to quickly become complete.
Subhūti, you should know that if any Great Bodhisattva constantly practices profound Prajñāpāramitā in this way, he is constantly remembered and protected by Buddhas, Bodhisattvas, gods, dragons, asuras, and others. You should know that this Great Bodhisattva follows the path traveled by the Buddhas and practices the conduct practiced by the Buddhas, and will quickly attain the supreme unsurpassed enlightenment fruition.
Subhūti, you should know that this Great Bodhisattva has already attained non-retrogression from the supreme unsurpassed enlightenment fruition. All armies of Māras, non-Buddhist paths, evil companions, and others cannot obstruct him. Why? Because this Great Bodhisattva’s mind is firmer than vajra. Even if all sentient beings in a trichiliocosm world were transformed into Māras, and each of these Māras further transformed into that many evil Māras, these evil Māras all possessing immeasurable and countless supernatural powers, and all these evil Māras used all their supernatural powers, they still could not obstruct this Great Bodhisattva or cause him to be unable to practice profound Prajñāpāramitā or retreat from the supreme unsurpassed enlightenment fruition. Why? Because this Great Bodhisattva has attained the skillful means of Prajñāpāramitā and knows that all dharmas cannot be grasped.
Furthermore, Subhūti, set aside the matter of all sentient beings in a trichiliocosm world becoming Māras. Suppose all sentient beings in all Buddha worlds, as numerous as the sands of the Ganges River in the ten directions, were transformed into Māras; and these assemblies of Māras each transformed into that many evil Māras; and these evil Māras all possessed immeasurable and countless supernatural powers. Even if these evil Māras used all their supernatural powers, they still could not obstruct this Great Bodhisattva, causing this Great Bodhisattva to be unable to practice profound Prajñāpāramitā or retreat from the supreme unsurpassed enlightenment fruition. Why? Because this Great Bodhisattva has attained the skillful means of Prajñāpāramitā and knows that all dharmas cannot be grasped.
Subhūti, you should know that if any Great Bodhisattva accomplishes two dharmas, all evil Māras cannot obstruct him or prevent him from practicing profound Prajñāpāramitā or retreating from the supreme unsurpassed enlightenment fruition.
Those two dharmas are:
First, not abandoning any sentient beings;
Second, observing that all dharmas are empty.
Subhūti, if any Great Bodhisattva accomplishes two dharmas, all evil Māras cannot obstruct him, preventing him from practicing profound Prajñāpāramitā or retreating from the supreme unsurpassed enlightenment fruition.
Those two dharmas are:
First, correctly doing all things exactly as they have been taught;
Second, constantly being protected and remembered by the Buddhas.
Subhūti, you should know that if any Great Bodhisattva practices profound Prajñāpāramitā in this way, the heavenly spirits and others will constantly come to pay homage, draw near, make offerings, ask questions, encourage, and say:
“Excellent, Great One! You constantly practice the skillful means of profound Prajñāpāramitā. You will quickly attain the supreme unsurpassed enlightenment fruition. You can become a place of reliance for all sentient beings who have no place of reliance; a refuge for those who have no refuge; a protector for those who have no protector; a destination for those who have no destination; a home for those who have no home; an island for those who have no island; a light for those in darkness; ears and eyes for those who are deaf and blind. Why? Good man, because if one constantly abides in the skillful means of profound Prajñāpāramitā, one will quickly attain the supreme unsurpassed enlightenment fruition, and all evil Māras will not be able to create difficulties.”