THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 568
Chapter 4: DHARMA REALM (2)
At that time, Celestial King again addressed the Buddha, saying:
“World-Honored One, in order to liberate sentient beings, in what manner do the great Bodhisattvas practicing the profound Prajñāpāramitā manifest such forms?”
The Buddha told Celestial King:
“Celestial King, you should know that the appearance of the profound Prajñāpāramitā cannot be grasped; the appearance of the Bodhisattvas likewise cannot be grasped. In order to save and liberate sentient beings, they use the power of skillful means and expedient methods to manifest the appearances of teaching and transformation, from entering the mother’s womb until entering Nirvāṇa. Why is this so? Because the gods cling to permanence and believe that they will not fall into decline, therefore the Bodhisattvas practicing the profound Prajñāpāramitā use skillful means to manifest the appearance of entering the mother’s womb in order to break that attachment. Thus they cause the gods to give rise to the thought of impermanence, thinking:
‘The Most Victorious and Most Honored One in the world has no equal, and even though He is in the realm of desire without being defiled, He still undergoes decline and fall; how much more so could other gods possibly be permanent? Therefore, we should not be negligent. We must diligently cultivate the path while maintaining mindfulness. Just as we see that even the sun sometimes sets and disappears, we know that the firefly’s light cannot endure for long.’
There are also gods who live carelessly, intoxicated and attached to sensual pleasures, who do not cultivate the true Dharma and freely engage in amusement. Although they dwell together with the Bodhisattva in the heavenly palace, they do not come to pay homage, do not ask about the Dharma, and all think:
‘At this time, let me enjoy sensual pleasures; tomorrow I will go to the Bodhisattva to ask about the Dharma.’
Having thought this, they say:
‘Since I and the Bodhisattva are always here together, how could there be any delay in practicing?’
Therefore, the Bodhisattva practicing the profound Prajñāpāramitā diligently cultivates vigor as if extinguishing a fire burning upon the head. In order to eliminate careless behavior, the Bodhisattva manifests the appearance of falling from heaven. This manifestation has two causes: first, to cause the gods to abandon negligence; second, to allow all sentient beings to see it.
Because in the world there are also inferior sentient beings with few roots of virtue who are unable to see the Buddha attain unsurpassed perfect enlightenment and turn the wondrous Dharma wheel, the Bodhisattva must manifest as a child playing in the inner palace. If the Bodhisattva manifested other forms to teach the Dharma, the women in the inner palace might find it difficult to believe. Therefore, the Bodhisattva manifests as a child.
There are also gods who think:
‘Does a person of lofty virtue ever leave worldly life?’
For those beings, the Bodhisattva manifests the appearance of renunciation and leaving home.
There are also gods who think:
‘Sitting peacefully and enjoying pleasures cannot lead to attainment of the noble path.’
For those beings, the Bodhisattva manifests ascetic practices. In order to subdue the ascetic practices of non-Buddhist practitioners, the Bodhisattva manifests various difficult and arduous practices.
There are also gods who have long ago made the vow:
‘When the Bodhisattva goes to the Bodhi seat, may we gods and humans respectfully make offerings.’
For their sake, the Bodhisattva goes to the Bodhi seat. Countless gods and humans who have made offerings thereby obtain the conditions for Bodhi.
There are also gods who think:
‘Evil Māra and non-Buddhist practitioners obstruct the true Dharma. May the Bodhisattvas sitting upon the Bodhi seat subdue evil Māra and non-Buddhist practitioners, so that those with right faith may all see the Dharma.’
After the Bodhisattva attained Perfect Enlightenment, throughout the entire three-thousand-great-thousand world system, voices of praise arose in the sky, saying:
“The sun of the Buddha has appeared in the world, causing the light of fireflies to disappear.”
The gods said:
“May I in future lives attain unsurpassed perfect enlightenment just as the Bodhisattva today has attained Bodhi, sitting upon the Bodhi seat for the sake of sentient beings.”
Again, countless gods said:
“May we be able to see the Great Teacher attain the Wisdom of All, the Wisdom of All Modes, the Wisdom Without a Teacher, and the Natural Wisdom.”
These are sentient beings who do not seek liberation, yet whose faculties have already matured; they are profound vessels of the Dharma. For these sentient beings, the Bodhisattva manifests the three turnings and twelve aspects of the unsurpassed Dharma wheel.
There are also gods who wish to hear the Dharma of complete quiescence, and the Bodhisattva manifests it for them.
Celestial King, you should know that the great Bodhisattvas practicing the profound Prajñāpāramitā are able to manifest such transformations.
Celestial King, you should know that the great Bodhisattvas practicing the profound Prajñāpāramitā will certainly not be born into unfavorable realms. Why is this so? Because those without merit and virtue cannot even hear the name of Prajñāpāramitā.
Furthermore, these Bodhisattvas constantly distance themselves from evil actions and never violate the precepts established by the Buddha. Their minds are free from jealousy, and their bodies and speech do not commit faults. This is because they have planted many roots of virtue with countless Buddhas in past lives, possess complete merit, wisdom, and supreme skillful means, have accomplished great vows, delight in tranquility, diligently practice vigor, and abandon laziness.
Celestial King, you should know that these Bodhisattvas have no evil karma that would cause them to fall into hell, because they always practice the ten paths of wholesome actions. These Bodhisattvas have no broken precepts that would cause them to be born among animals, because they constantly protect the precepts they have received. These Bodhisattvas have no jealous minds, do not fall into the realm of hungry ghosts, and are not born into families holding wrong views; they constantly encounter virtuous friends and distance themselves from evil friends. Why is this so? Because they have planted many roots of virtue with countless Buddhas in the past, they are born in places of wealth and status and possess right views. The bodies of these Bodhisattvas have received all complete faculties, enabling them to become vessels of the Buddha’s Dharma. Why is this so? Because in past lives they made offerings to Buddhas, listened to the true Dharma, and respectfully honored the assembly, therefore wherever they are born they possess complete faculties and beautiful forms, becoming vessels of the Buddha’s Dharma.
These Bodhisattvas are not born in frontier lands, with dull faculties and foolishness, unable to distinguish good from evil, with speech and meaning unsuitable for being vessels of the Buddha’s Dharma, and unaware of Śramaṇas, Brāhmaṇas, and others. Why is this so? Because Bodhisattvas are certainly born in the central regions of the country, with intelligent faculties and wisdom, fluent speech, understanding the meanings of language, becoming vessels of the Buddha’s Dharma, and knowing Śramaṇas, Brāhmaṇas, and others. Why is this so? Because in previous lives Bodhisattvas possessed excellent wisdom and merit; therefore they are not born among long-lived heavenly beings, because that provides no benefit to others and they cannot encounter Buddhas. Most Bodhisattvas are born in the desire realm, manifesting in the world to benefit and bring happiness to sentient beings. Why is this so? Because they possess the most excellent power of skillful means.
Bodhisattvas are not born into worlds without Buddhas, where there are no Dharma teachers, no hearing of the true Dharma, and no offerings made to the Sangha. Why is this so? Because of the powerful vows made in previous lives, wherever Bodhisattvas are born, the Three Jewels are present. These Bodhisattvas, upon hearing evil teachings in any world, immediately give rise to aversion and distance themselves from them. These Bodhisattvas cultivate the practice of tranquility, their minds are not lazy, they are courageously diligent, and they use wholesome teachings to eliminate unwholesome teachings.
Celestial King, you should know that the great Bodhisattvas practicing the profound Prajñāpāramitā, through all these causes and conditions, will certainly not be born in places where conditions are unfavorable.
Celestial King, you should know that the great Bodhisattvas practicing the profound Prajñāpāramitā do not forget the great Bodhi mind even in dreams, much less while awake. Why is this so? Because all wholesome Dharma arises from this mind, namely the mind of unsurpassed perfect enlightenment. Without this mind, there is no Buddha. Without Buddha, there is no teaching of Dharma. Without the teaching of Dharma, there is no Sangha. Because this mind exists, there are the Three Jewels and there are gods and humans who cultivate virtue and enjoy happiness.
Bodhisattvas constantly distance themselves from flattery and deception. The Bodhisattva mind is pure, sincere, gentle, and free from doubt regarding the Buddha’s Dharma. If people wish to listen to and receive the teachings, Bodhisattvas do not conceal profound meanings. Bodhisattvas distance themselves from jealousy and evil karma leading to the three lower realms. In the stages before, during, and after, there are no signs of change. They practice the Mahāyāna Dharma without contradicting their words. When they see fellow practitioners, they give rise to respect, encourage diligent cultivation, and praise the Mahāyāna. Regarding Dharma teachers, they always regard them as Buddhas, draw near virtuous friends, and distance themselves from evil friends.
This is the skillful means of Bodhisattvas practicing the profound Prajñāpāramitā, through which they accomplish such a Bodhi mind and, relying on this mind, attain the knowledge of former lives. Why is this so? Because they have previously made offerings to countless Buddhas, protected the true Dharma, maintained pure precepts, distanced themselves from evil actions, completely eliminated obstacles, constantly maintained joyful minds, diligently studied, remained undistracted, and did not regress.
Why is this so? Because they respect the true Dharma, these Bodhisattvas have previously made offerings to countless Buddhas. Because they respect the true Dharma, they have extensively taught the profound Dharma to others. Because they protect the true Dharma, they do not begrudge their bodies or lives. Their bodily actions, verbal actions, and mental actions are all pure. Because their karma is pure, they are free from obstacles. Because they are free from obstacles, their minds are constantly joyful. Because their minds are joyful, they diligently practice vigor.
Their minds are upright and their mindfulness and wisdom are complete. Because mindfulness and wisdom are complete, they know their past lives: one kalpa, ten kalpas, one hundred kalpas, one thousand kalpas, and even countless kalpas.
Bodhisattvas practicing the profound Prajñāpāramitā truly understand the places of their past births. They know that in previous lives they associated with virtuous friends, and regarding the three things of hearing, seeing, and remembering the Buddhas, they never forget. They constantly delight in hearing the Dharma and making offerings to the Sangha; they never allow time to pass uselessly.
Regarding making offerings, respectfully honoring and bowing to Buddhas and Bodhisattvas, they never neglect any moment. Whether walking, standing, lying down, or sitting, they are always learning.
Celestial King, you should know that the great Bodhisattvas, because they maintain pure precepts, constantly hear the name and virtues of Prajñāpāramitā, constantly cultivate the factors assisting Bodhi, never separate from the three liberation gates, constantly cultivate the four immeasurables, and constantly hear the unsurpassed Wisdom of All.
Celestial King, you should know that the great Bodhisattvas practicing the profound Prajñāpāramitā, through such causes and conditions, draw near virtuous friends.
Celestial King, you should know that the great Bodhisattvas practicing the profound Prajñāpāramitā, even in dreams, have not yet approached evil friends; how much less while awake would they associate with them? Why is this so? Because Bodhisattvas, regarding those who break precepts, those attached to wrong views, those who violate discipline, those who practice wrong livelihood, those who speak meaningless words, those who are lazy, those who delight in samsara, those who oppose Bodhi, and those who enjoy worldly matters, although they constantly feel compassion for them, do not dwell together with them.
Celestial King, you should know that the great Bodhisattvas practicing the profound Prajñāpāramitā thereby constantly distance themselves from evil friends.
Celestial King, you should know that the great Bodhisattvas practicing the profound Prajñāpāramitā attain the ten distinct bodies of the Tathāgata. What are these ten bodies?
Equal body.
Pure body.
Endless body.
Body of perfect cultivation.
Dharma-nature body.
Body free from thought and examination.
Inconceivable body.
Tranquil body.
Empty-space body.
Wondrous wisdom body.
At that time, Celestial King addressed the Buddha:
“World-Honored One, to what stage do the great Bodhisattvas who practice the profound Prajñāpāramitā attain before they obtain the ten bodies of the Tathāgata?”
The Buddha told Celestial King:
“Celestial King, you should know that the great Bodhisattvas who practice the profound Prajñāpāramitā obtain the equal body while in the First Ground. Why? Because they penetrate the nature of Dharma, which is free from perversity, and see all things as equal.
In the Second Ground, they obtain the pure body. Why? Because they are far removed from violations of precepts and the loss of pure discipline.
In the Third Ground, they obtain the endless body. Why? Because they are free from desire, greed, and hatred, and thus attain supreme concentration.
In the Fourth Ground, they obtain the body of perfect cultivation. Why? Because they constantly and diligently cultivate the factors of Bodhi.
In the Fifth Ground, they obtain the Dharma-nature body. Why? Because they contemplate the principles of the Truths and realize the nature of Dharma.
In the Sixth Ground, they obtain the body free from thought and examination. Why? Because they contemplate dependent origination and are free from thought and examination.
In the Seventh Ground, they obtain the inconceivable body. Why? Because they fully practice skillful means and expedient wisdom.
In the Eighth Ground, they obtain the tranquil body. Why? Because they are free from all afflictions and conceptual elaborations.
In the Ninth Ground, they obtain the empty-space body. Why? Because the characteristics of their body are endless and pervade all places.
In the Tenth Ground, they obtain the wondrous wisdom body. Why? Because they have perfected the cultivation of omniscient wisdom.”
At that time, Celestial King again addressed the Buddha:
“World-Honored One, are there any differences between the body of a Bodhisattva and the body of a Buddha?”
The Buddha told Celestial King:
“Although their bodies are not different, their merits and virtues are different. What does this mean? It means that the body of a Buddha and the body of a Bodhisattva are not different. Why? Because all phenomena share the same nature and characteristics. The difference in merits and virtues means that the body of the Tathāgata possesses complete merits and virtues, while the body of a Bodhisattva has not yet attained this.
I will give you an analogy. It is like a precious jewel: whether it is adorned or not adorned, the jewel itself remains the same. The bodies of the Buddha and Bodhisattva are also like this. Although their merits and virtues differ, their Dharma nature does not differ.
Why? Because the merits and virtues of the Tathāgata are completely perfected, extending throughout the ten directions, pervading all realms of sentient beings, pure and far removed from defilements, without any obstruction. The merits and virtues of Bodhisattvas are not yet complete, so they still have obstructions.
It is like the moon, which may be crescent or full, yet the nature of the moon does not differ. The two bodies are also like this. Both are firm and indestructible like vajra.
Why? Because they cannot be destroyed by the three poisons; they are not stained by worldly phenomena; they are not oppressed by the suffering conditions of evil realms among gods and humans; they have completely transcended birth, aging, sickness, and death; they are able to subdue non-Buddhist paths; they surpass the realm of Māra; and they do not turn toward the vehicles of Pratyekabuddhas or Śrāvakas. Therefore, they cannot be destroyed.
Celestial King, you should know that the great Bodhisattvas who practice the profound Prajñāpāramitā skillfully guide gods, humans, asuras, and others, and are all trusted in the world.
It is like a person who skillfully guides the way and is trusted by kings, those close to kings, elders, householders, and laypeople. These Bodhisattvas are also like this. Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Tathāgatas all acknowledge them as skilled guides.
It is like a person who skillfully guides the way and is respected by kings, great ministers, Brahmins, and others. Likewise, these great Bodhisattvas are offered respect and offerings by gods, dragons, yakṣas, asuras, and those who are still learning and those who have completed learning.
Just as a weary traveler in a dangerous wilderness can find safety upon meeting a guide, these great Bodhisattvas use the power of skillful means to guide sentient beings out of birth and death and bring them to peace and security.
Just as a poor person relies on a wealthy elder to escape poverty, non-Buddhist practitioners and Brahmins rely on Bodhisattvas to escape birth and death.
Just as a great elder with immeasurable wealth allows everyone to make use of it, all sentient beings in saṃsāra must rely upon these great Bodhisattvas.
Just as a great elder who wishes to cross a dangerous place must rely on many companions and sufficient provisions to pass through safely, these great Bodhisattvas who wish to escape the danger of birth and death must certainly rely on the blessings of merit and wisdom to protect sentient beings and reach the world-transcending wisdom of omniscience.
Just as a person traveling far away needs to carry many treasures to gain benefit, these great Bodhisattvas, traveling from the ocean of birth and death to omniscient wisdom, need to cultivate abundant treasures of merit and wisdom in order to quickly attain omniscient wisdom.
Just as worldly people who crave material possessions are never satisfied, Bodhisattvas who delight in seeking supreme Dharma have minds that are never weary.
Just as a guide must possess four qualities superior to others—wealth, high status, skill, and trustworthy speech—so too do these Bodhisattvas possess abundant merits, occupy a noble position, attain mastery of Dharma, and speak words that are certain and reliable.
Just as a person who knows the way can guide others to a great city, these Bodhisattvas guide sentient beings to omniscient wisdom.
Celestial King, you should know that the great Bodhisattvas who practice the profound Prajñāpāramitā clearly know the paths that should be followed and those that should not be followed; the wrong and right places; the crooked and straight paths; the safe and dangerous places; places with water and places without water; and when there is danger, they know the way of escape.
These great Bodhisattvas clearly know all paths without confusion. When they guide others, they do not contradict the capacities of sentient beings:
For those seeking the Great Vehicle, they teach the unsurpassed path and do not teach the paths of Pratyekabuddhas or Śrāvakas.
For those seeking the Pratyekabuddha path, they teach the Pratyekabuddha path and do not teach the paths of Bodhisattvas or Śrāvakas.
For those seeking the Śrāvaka path, they teach the Śrāvaka path and do not teach the paths of Bodhisattvas or Pratyekabuddhas.
For those attached to a self, they teach the path of non-self.
For those attached to phenomena, they teach the emptiness of phenomena.
For those attached to the two extremes, they teach the Middle Way.
For those who are confused and deluded, they teach calming and insight meditation so that their confusion and delusion may cease.
For those engaged in conceptual elaboration, they teach the path of suchness so that conceptual elaboration may cease.
For those attached to birth and death, they teach the path of Nirvāṇa so that they may leave the world.
For those following deluded paths, they teach the true path so that they may abandon wrong ways.
“Thus, Celestial King, this is how the great Bodhisattvas who practice the profound Prajñāpāramitā clearly know wrong paths and right paths, and guide sentient beings to pass through them without obstruction.”
**Chapter 5: Mindfulness Abiding**
At that time, Celestial King rose from his seat, uncovered his left shoulder, placed his right knee on the ground, joined his palms respectfully, and addressed the Buddha:
“World-Honored One, if a Bodhisattva practicing the profound Prajñāpāramitā has such ability to clearly know right paths and wrong paths, upon what does that mind rely?”
The Buddha told Celestial King:
Celestial King, you should know that these Great Bodhisattvas, when practicing the profound Prajñāpāramitā, always keep their minds upright and do not become deluded or confused. Why is this so? Because Bodhisattvas have perfected the practice of the foundations of mindfulness regarding body, feeling, mind, and phenomena. Whenever they enter cities, towns, or villages and hear about gains and offerings, their minds do not become greedy or attached. It is just as the World-Honored One taught in the precepts discourse: “Those who skillfully maintain right mindfulness are able to stay far away from all afflictions.”
Celestial King, how does a Great Bodhisattva practicing the profound Prajñāpāramitā skillfully cultivate mindfulness of the body? This means that this Bodhisattva, with true wisdom, stays far away from evil and unwholesome dharmas associated with the body. Observing this body from head to toe, the Bodhisattva sees only various impure and sinful things: without self, without pleasure, impermanent, subject to decay and destruction, foul-smelling, filthy, with sinews and veins bound together, so disgusting that who would desire to look at it? Having contemplated the body in this way, greed, attachment to the body, and views of self within the body no longer remain. Thus, the Bodhisattva gains the ability to follow wholesome dharmas.
Celestial King, how does a Great Bodhisattva practicing the Prajñāpāramitā skillfully cultivate mindfulness of feeling? This means that the Bodhisattva reflects: All feelings are suffering, but because sentient beings are deluded and inverted, they mistakenly regard them as happiness. Foolish ordinary beings consider suffering to be pleasure. The noble ones say that all are suffering; in order to extinguish suffering, one must practice diligently and encourage others to cultivate this Dharma. Having contemplated in this way, one constantly abides in mindfulness of feeling, does not follow the activities of feelings, but practices to cut off feelings and teaches others to do likewise.
Celestial King, how does a Great Bodhisattva practicing the profound Prajñāpāramitā skillfully cultivate mindfulness of mind? This means that the Bodhisattva reflects: The mind is impermanent, yet the ignorant claim it is permanent; they regard suffering as happiness, the non-self as self, and the impure as pure. This mind, constantly changing with great rapidity, is the basis of latent tendencies, the gateway to evil realms, the condition for afflictions, and the destroyer of wholesome realms. This mind constantly gives rise to greed, hatred, and delusion, and is difficult to trust. The mind leads all dharmas. If one clearly understands the mind, one understands all dharmas. All worldly phenomena are created by the mind. The mind itself does not perceive its own faults; whether wholesome or unwholesome, all arise from the mind. The nature of mind changes rapidly like a spinning firebrand that never stops, like wind, like a mirage, like swiftly flowing water, like blazing flames. Having contemplated the mind in this way, mindfulness remains unmoved, causing the mind to follow oneself rather than oneself following the mind. If one disciplines the mind, one disciplines all dharmas.
Celestial King, how does a Great Bodhisattva practicing the profound Prajñāpāramitā skillfully cultivate mindfulness of phenomena? This means that the Bodhisattva knows truly that in the world there are evil and unwholesome dharmas, namely greed, hatred, delusion, and other afflictions. One must cultivate the dharmas that counteract them, such as practices that counteract greed, hatred, delusion, and other methods for overcoming afflictions. Knowing this, one no longer gives rise to thoughts of returning to those states, no longer practices those dharmas, and also causes others to stay away from them.
Celestial King, how does a Great Bodhisattva practicing the profound Prajñāpāramitā maintain mindfulness toward objects of experience? This means that if this Bodhisattva encounters forms, sounds, smells, tastes, tactile sensations, or phenomena, the Bodhisattva thinks: “Why should I give rise to craving and attachment toward these unreal phenomena? This is merely the attachment of foolish ordinary beings; it is unwholesome.”
As the World-Honored One taught: “From craving arises attachment; from attachment arises delusion; because of this one does not know wholesome and unwholesome dharmas. Therefore, one falls into evil realms.” A Bodhisattva is not like this, and therefore does not fall away, does not become attached to objects of experience, and causes others to do the same.
Celestial King, you should know that Great Bodhisattvas practicing the profound Prajñāpāramitā maintain mindfulness of Āraṇya. This means that the Bodhisattva reflects: “Āraṇya is a place without noise, without people dwelling there, a peaceful and secluded dwelling place. Gods, dragons, yakṣas, and those possessing knowledge of others’ minds all know my mind and mental factors. Therefore, here I should not give rise to distorted thoughts.” Because of this reflection, the Bodhisattva attains renunciation, maintains right mindfulness toward phenomena, and diligently practices.
Celestial King, you should know that Great Bodhisattvas practicing the profound Prajñāpāramitā reflect: “Cities, towns, and villages are noisy places and are not places where monastics should go. Therefore, one should not go there. Places such as taverns, brothels, royal palaces, gambling houses, singing and dancing halls, and similar places should be avoided.”
Celestial King, you should know that when Great Bodhisattvas practicing the profound Prajñāpāramitā hear of offerings and gains, they give rise to right mindfulness in this way: “I accept these material goods in order to create merit for that person, not because of attachment or greed. Because I do not crave them, I do not accept them and then keep them selfishly to support my wife and children. Nor do I say, ‘I possess such wealth,’ but instead use it to help the poor and needy.” Those who practice in this way are praised by everyone. Yet they never cling to the concept of “self” or “what belongs to self.” They further reflect: “Everyone praises me for having the reputation of generosity, but the world is impermanent, swift, subject to destruction, unreal, without permanence, and without a master. Why would a wise person follow such things and cling to self and what belongs to self?”
Celestial King, you should know that Great Bodhisattvas practicing the profound Prajñāpāramitā maintain mindfulness of the precepts taught by the World-Honored One, thinking: “All Buddhas of the three times studied these precepts in order to attain Unsurpassed Perfect Enlightenment and realize great Nirvāṇa.” Knowing this, they diligently cultivate and learn.
Celestial King, you should know that Great Bodhisattvas practicing the profound Prajñāpāramitā, for the sake of teaching sentient beings and cultivating themselves, have few desires and are content, wear robes made of discarded cloth, keep their minds constantly pure, possess firm power of faith, and would rather abandon their bodies and lives than violate the precepts. Their minds are free from arrogance. Even when wearing poor robes and entering a city to beg for alms, they feel no shame, are not lazy, diligently practice effort, and do not abandon unfinished tasks halfway. They do not find fault with robes made of discarded cloth, nor do they despise old, worn, or damaged robes; they only maintain their own virtues. Those who have abandoned desire are the ones suitable to wear such robes, which are praised by the Tathāgata because they prevent stinginess and greed. They do not praise themselves for wearing such robes, nor criticize others who do not wear them. Those who practice in this way are honored by the gods, praised by the Buddha, protected by Bodhisattvas, and respected and supported by Brahmins and others.
Celestial King, you should know that Great Bodhisattvas practicing the profound Prajñāpāramitā constantly cultivate such wonderful and pure practices.
At that time, Celestial King addressed the Buddha:
“World-Honored One, why does a Bodhisattva practicing Prajñāpāramitā with superior conduct need to wear these robes made of discarded cloth?”
The Buddha said:
“Celestial King, these Great Bodhisattvas wear robes made of discarded cloth in order to protect the world. Why? Because when the world sees them wearing such robes, all evil deeds are brought to an end and wholesome qualities arise.
Celestial King, what do you think? Are Bodhisattvas who cultivate superior conduct like the World-Honored One?”
Celestial King said to the Buddha:
“World-Honored One, Bodhisattvas who cultivate superior conduct, even if there were hundreds of thousands, tens of thousands, hundreds of millions, or countless numbers of them, could not compare with the World-Honored One. Why? Because the Buddha is the Dharma King, complete with omniscient wisdom, and there is no dharma that He cannot illuminate.”
“Celestial King, what do you think? Why did the Buddha manifest ascetic practices and praise the virtues of cultivating the Dhūta practices before all gods, dragons, yakṣas, humans, non-humans, and others?”
Celestial King said to the Buddha:
“World-Honored One, the Buddha manifested in this way in order to teach those sentient beings who could be liberated and newly aspiring Bodhisattvas who had not yet eliminated their afflictions, and therefore He taught Dharma as a means of counteracting them.”
The Buddha said:
“Excellent, excellent! Bodhisattvas cultivating superior conduct and wearing robes made of discarded cloth are likewise so. Therefore, Bodhisattvas practicing the profound Prajñāpāramitā fully possess skillful means and expedient methods for benefiting sentient beings.”
Celestial King, you should know that Great Bodhisattvas practicing the profound Prajñāpāramitā, for the sake of the world, keep only three robes. Why? Because their minds have few desires and are content, so they do not seek many things. Because they do not seek, they do not accumulate possessions. Because they do not accumulate possessions, they do not suffer loss. Because they do not suffer loss, they do not grieve. Because they do not grieve, they stay far from afflictions. Because they are free from afflictions, they no longer cling. Because they no longer cling, all outflows are extinguished.
Celestial King, you should know that Great Bodhisattvas practicing the profound Prajñāpāramitā, wishing to bring benefit and happiness to sentient beings, carry their bowls into cities to seek alms. Why? Because Great Bodhisattvas constantly cultivate the mind of great compassion and observe that most sentient beings are poor and suffering. In order to enable them to attain wealth and happiness, they accept their offerings. When entering cities and towns, they maintain dignified conduct, keep their minds upright, guard their faculties, walk calmly while looking about six hand-spans ahead, proceed slowly without looking to either side, seek alms in proper order according to Dharma, do not neglect poor households, receive only the proper amount of alms, do not crave excessive amounts, and from the food in their bowls set aside a portion to give to the poor and make offerings to fields of merit. Why? Because offerings given through faith are difficult to consume, and because this creates merit.
Celestial King, you should know that Great Bodhisattvas practicing the profound Prajñāpāramitā eat while remaining seated in one place and never move elsewhere. Why? Because for Bodhisattvas, the single seat is the wondrous seat of Bodhi. Even when Māra comes to disturb them, it cannot shake them. Regarding concentration and wisdom, transcendent wisdom, emptiness, ultimate reality, true suchness, the noble path according to reality, and omniscient wisdom, they do not change. Why? Because omniscient wisdom is attained from a single place. Therefore, Bodhisattvas practicing the profound Prajñāpāramitā eat while remaining seated in one place.
Celestial King, you should know that Great Bodhisattvas practicing the profound Prajñāpāramitā use skillful means and expedient methods to manifest alms-seeking for sentient beings.
Celestial King, you should know that Great Bodhisattvas practicing the profound Prajñāpāramitā constantly and diligently cultivate the practice of Āraṇya, which means cultivating the pure conduct of celibacy.
For those faculties that do not give rise to offenses, who delight in extensive learning, diligently cultivate righteous conduct, are far removed from self and fear, do not cling to the body, and constantly practice tranquility: These Bodhisattvas often delight in renunciation within the true Dharma, uphold the threefold purity of precepts, and clearly understand the characteristics of Dharma. The Tathāgata has previously taught the precepts so that the three groups of people—old, young, and middle-aged—may all understand them. They do not depend on external objects, but exclusively contemplate their own minds; they disparage worldly teachings and praise the Dharma of renunciation; they discipline their faculties and do not cling to evil realms. They dwell in an Āraṇya (secluded forest dwelling), not in places of danger, neither too far from nor too close to villages when seeking alms. Such places have clear streams where bathing is convenient, forests abundant with flowers and fruits, no fierce animals, quiet mountain caves, and few people. Dwelling in such excellent places, regarding the Dharma they have learned, day and night during the three periods of time they diligently recite and study; their voices are neither too loud nor too soft, their minds do not depend on external objects, and they solely maintain mindfulness and remembrance. If Brahmins… come to such a place, they should warmly welcome them, rejoice, greet them, and invite them to sit. They observe their faculties and dispositions in order to teach them Dharma so that they may rejoice, have faith, accept, and practice it. By using such complete skillful means, they cause them to abandon the mind of self. Because of non-self, they dwell in secluded places without fear; because they are free from fear, they delight in the practice of tranquility. Thus, Bodhisattvas use such skillful expedient means to manifest the practice of dwelling in Āraṇya.
O Celestial King, you should know that the great Bodhisattvas who practice the profound Prajñāpāramitā contemplate and understand all conditioned activities, thinking: All food and drink are pure, fragrant, and delicious, but when they come into contact with the fire of the body, they are transformed into impurity, becoming destroyed and foul-smelling. Fools lacking wisdom cling with attachment to this body and to food and drink. If one follows the wisdom of the noble ones and truly observes, one gives rise to a mind of disgust and no longer becomes infatuated or attached.
O Celestial King, you should know that the great Bodhisattvas who practice the profound Prajñāpāramitā think: Many actions arising from anger will create evil karma. I must abandon the angry mind and turn toward the right path, contemplating truthfully rather than merely speaking empty words.
O Celestial King, you should know that the great Bodhisattvas who practice the profound Prajñāpāramitā think: All phenomena arise due to causes and conditions, and phenomena of causes and conditions themselves arise from dependent origination. Why would a wise person create faults regarding this false phenomenon of conditioned arising? Bodhisattvas cut off those obstructive phenomena within the body that hinder wholesome virtues. If those obstructive phenomena have not yet been eliminated, and others create obstacles to wholesome Dharma, then the mind should immediately let go and should not give rise to ignorance.
What are called the phenomena that obstruct wholesome virtues? They are: not respecting the Buddha, Dharma, Sangha, and pure precepts; not honoring fellow practitioners; being arrogant and looking down upon elders, juniors, the old, and the young; pursuing the five desires; turning away from Nirvāṇa and giving rise to views of self, views of sentient beings, even views of the knower and views of the perceiver; grasping at emptiness and then giving rise to annihilationist views; grasping at existence and then giving rise to eternalist views; distancing oneself from sages and virtuous beings; associating with ordinary people; relying on those who violate precepts; becoming close to evil friends and abandoning good friends; hearing profound Dharma and giving rise to thoughts of slander. Hating the body, hating discipline, speaking without loving-kindness, having a deceitful and crooked mind, being covered by afflictions, craving material benefits, and giving rise to the five kinds of arrogance:
- Arrogance due to noble lineage.
- Arrogance due to wealthy lineage.
- Arrogance due to superior knowledge.
- Arrogance regarding one’s country.
- Arrogance regarding one’s followers.
Seeing evil deeds and assisting them, seeing wholesome deeds and avoiding them; praising the beauty of women, children, and non-Buddhist practitioners; not delighting in cultivating the practice of Āraṇya; not knowing the proper times for eating; although reciting texts, not doing so at the proper times; distancing oneself from teachers and elders; seeing wholesome deeds but not respecting them; seeing evil deeds but not fearing them; being like an elephant without a hook, a horse without reins, indulging oneself without restraint. Having much anger and no loving-kindness; seeing suffering people without compassion; encountering sick people without visiting them; encountering the dead without feeling concern or fear. Being like someone standing in a place surrounded by a great fire but not seeking to escape; failing to do what should be done and doing what should not be done; thinking about what should not be thought about and not thinking about what should be thought about; seeking what should not be sought; claiming to have escaped when one has not escaped; calling a non-path a path; considering oneself attained when one has not attained. Delighting in cultivating great evil and abandoning great wholesome deeds; slandering Mahāyāna and those who practice Mahāyāna; praising Hīnayāna and those who study Hīnayāna; delighting in harsh speech, causing disorder and conflict; having no compassion and causing others to be frightened; speaking vulgar words without even a little truth; being intoxicated with frivolous arguments and unable to abandon them. Such things are called phenomena that obstruct wholesome virtues.
O Celestial King, you should know that the great Bodhisattvas who practice the profound Prajñāpāramitā cultivate the practice of non-activity and eliminate frivolous conceptual elaborations, thinking: The objects of observation are all empty, and the observing mind itself also does not exist; there are no two separate kinds of observer and observed. All phenomena have one characteristic, which is also called the characteristic of emptiness. Thinking in this way, they no longer hold to internal or external characteristics, do not perceive body or mind, and do not perceive phenomena. They continuously cultivate śamatha and vipaśyanā in sequence. Observation means seeing phenomena as they truly are. Stopping means single-mindedness without distraction. Having cultivated such contemplative practice, Bodhisattvas then attain pure precepts. Because the precepts are pure, their conduct is also pure. This is the pure contemplative practice of Bodhisattvas who practice the profound Prajñāpāramitā.
O Celestial King, you should know that the great Bodhisattvas who practice the profound Prajñāpāramitā protect the unsurpassed Dharma treasury of the Tathāgata and receive the true Dharma. They protect Dharma, not for material gain; they preserve the uninterrupted lineage of the Three Jewels, not for respect and reverence; they wish to protect Mahāyāna practice, not for fame. They become a refuge for those without refuge, a rescuer for those without rescue, a source of peace and happiness for those without peace and happiness, and give the eye of wisdom to those who lack it. They teach the path of Śrāvakas to those practicing the Lesser Vehicle, point out the path of Pratyekabuddhas to those practicing the Middle Vehicle, and point out the unsurpassed path to those practicing the Great Vehicle. Because of unsurpassed wisdom, they hear such Dharma—not because they seek inferior vehicles.
O Celestial King, you should know that the great Bodhisattvas who practice the profound Prajñāpāramitā skillfully understand the various forms of Vinaya Dharma. These include Vinaya, Vinaya conduct, profound Vinaya, subtle Vinaya, purity and impurity, faults and freedom from faults, the foundation of precepts, individual liberation, Śrāvaka Vinaya, and Bodhisattva Vinaya. The great Bodhisattvas who practice the profound Prajñāpāramitā clearly understand all such Vinaya teachings.
O Celestial King, you should know that the great Bodhisattvas who practice the profound Prajñāpāramitā clearly know all subtle forms of deportment and skillfully learn the precepts practiced and upheld by Śrāvakas and Pratyekabuddhas. Having cultivated precepts, if they see any deportment that does not accord with the wishes of people, the Bodhisattvas immediately abandon it and do not practice in inappropriate places. If there are Śramaṇas whose deportment and precepts are complete and pure, they should associate closely with them. If Brahmins practice other paths, they should encourage them to distance themselves and urge them to cultivate Vinaya. By cultivating such pure conduct of precepts, they completely eliminate deceitful and jealous minds. They practice generosity themselves and encourage others to do the same. They praise generosity and cause others to learn it; when seeing others give, they rejoice and do not think, “They should give to me and not to anyone else.” They should only think: Most sentient beings suffer from poverty, hunger, cold, and hardship. May they attain happiness in this life, and through hearing the true Dharma, may they attain happiness in future lives. In this life I must diligently cultivate. May I and all sentient beings attain liberation.
This is the Bodhisattva who has no jealous mind and whose mind is always equal toward all sentient beings. When practicing generosity, pure precepts, patience, diligence, meditation, wisdom, and even the wisdom of all aspects, they do so entirely for all sentient beings without discriminating thoughts. Why? Because cultivating Dharma together with sentient beings while contemplating the same object is to enable swift liberation. Having personally escaped the fire of birth and death, they vow that sentient beings may also escape.
O Celestial King, it is like a wealthy elder who has six young children and loves them all equally without discrimination. If the elder is outside and sees the house on fire, what do you think? When the elder has such thoughts, does he think: “Among these six children, I will save this one first and that one later”?
The Buddha replied: World-Honored One, no, there is no such thought. Why? Because the father always has an equal mind toward his children.
O Celestial King, you should know that because foolish beings are attached to the six realms and dwell within the burning house of birth and death without knowing the way out, Bodhisattvas use an equal mind and every kind of skillful means to guide them out so that they may attain security in the peaceful realm.
O Celestial King, you should know that the great Bodhisattvas who practice the profound Prajñāpāramitā are the same regarding Dharma. To protect the true Dharma and make offerings to the Tathāgata, they make offerings with all kinds of means; they practice truthfully to make offerings to the Tathāgata; they benefit and bring peace and happiness to sentient beings as offerings to the Tathāgata; they preserve wholesome Dharma for sentient beings as offerings to the Tathāgata; they follow teachings, guide sentient beings, practice the Bodhisattva path, make their actions accord with their words, and seek unsurpassed enlightenment without weariness. Only this is called making offerings to the Buddhas; merely offering wealth is not called making offerings. Why? Because Dharma is the body of the Buddha. Making offerings to Dharma is making offerings to the Buddha. All Buddhas and World-Honored Ones come from truly practicing; they come for the benefit and happiness of sentient beings, for protecting wholesome Dharma, and for following sentient beings. If one does not do so, one goes against one’s original vow. Being lazy and negligent cannot accomplish the mind of Bodhi. Why? Because the Bodhisattva’s aspiration for unsurpassed Bodhi all arises from sentient beings. If there were no sentient beings, how could a Bodhisattva attain unsurpassed Bodhi?
O Celestial King, you should know that the great Bodhisattvas who practice the profound Prajñāpāramitā and practice the true Dharma as offerings to the Tathāgata are called those who make true offerings. Such offerings eliminate the mind of arrogance, distance oneself from worldly affairs, shave the beard and hair like one who has died, and no longer maintain attachments to parents, brothers, relatives, or family connections. Their appearance and robes differ from worldly people. They remove arrogance and carry the alms bowl into cities, towns, and villages, or go even to poor households to seek food, thinking: “My life depends on others. Because they give me food, I can live; therefore, I can eliminate arrogance.”
They further think: “I should rejoice in the thoughts of teachers and companions, because in the past I had not heard the Dharma, but now I can hear it. If I see someone angry or arguing, I should practice patience, humility, and withdraw.”
Such Bodhisattvas eliminate the mind of arrogance.
O Celestial King, you should know that the great Bodhisattvas who practice the profound Prajñāpāramitā give rise to firm and correct faith. Why? Because the merits planted in previous lives, the firm roots of virtue, and the complete causes of goodness have been accumulated; they have perfected correct views, purified their inner minds, do not follow external objects, possess firm, upright mental conduct, do not rely on external conditions, have pure inner minds, keen faculties, no deceit, complete Prajñāpāramitā, are free from the hindrances, distance themselves from evil friends, associate with good friends, learn wholesome teachings, have minds free from laziness, listen to Dharma teachings, and know the virtues of the Buddha.
At that time, Celestial King addressed the Buddha:
“May the Great Compassionate One, out of compassion, explain to us the characteristics of the great majestic spiritual power and virtues of the Tathāgata.”
The Buddha told Celestial King:
“Great King, listen carefully and contemplate well. I will explain a small portion of the majestic spiritual powers and virtues of the Buddha.”
Celestial King said to the Buddha: “Please explain.”
The Buddha taught:
“O Celestial King, the great loving-kindness of the Tathāgata is immeasurable and boundless, covering all sentient beings and the realms of sentient beings, extending throughout the ten directions to the limits of empty space, completely pervading without measure. The great compassion of the Tathāgata is something that Śrāvakas and Pratyekabuddhas do not possess. Why? Because it is an uncommon Dharma; therefore, there is no sentient being in the worlds of the ten directions who is not embraced by the great compassion of the Tathāgata.
The Dharma spoken by the Tathāgata ultimately has no end and pervades everywhere for the sake of sentient beings throughout the ten directions. Through countless eons, the Tathāgata has used countless causes and conditions to teach essential Dharma, yet it still does not come to an end. If sentient beings use every kind of expression, phrase, and meaning to ask questions, then within the time of a finger snap the Tathāgata can cause all sentient beings to clearly distinguish everything, and no one can refute it, because the Tathāgata has attained the unobstructed, profound, immeasurable realm of meditation.
Even if sentient beings in all worlds dwell in the ten stages of Bodhisattvas for hundreds of thousands of eons and enter superior samādhi, they still cannot measure the meditative realm of the Tathāgata.
The body of the Tathāgata is immeasurable and boundless. Why? Because according to the wishes of sentient beings who wish to see, in a single moment the Tathāgata can manifest countless different bodies.
The heavenly eye of the Tathāgata is supremely pure. Therefore, the different forms of all sentient beings, all worlds, and countless varieties of objects that are not the same are all clearly seen by the Tathāgata, like viewing a mango placed in the palm of one’s hand. Even those who possess heavenly eyes cannot compare.
The heavenly ear of the Tathāgata is supremely pure. Therefore, regarding the different sounds of all sentient beings and all sounds of various objects, in a single moment the Tathāgata hears and fully understands their meanings.
The Tathāgata’s knowledge of others’ minds is pure. Therefore, regarding every thought, action, and differing karmic result experienced by all sentient beings in all worlds, in a single moment, while in the four modes of deportment, the Buddha knows them completely. Why? Because the Buddha always abides in meditation and is never distracted.”
O Celestial King, you should know that the Buddha never loses mindfulness, the mind is never scattered, and the faculties do not follow external objects. Why? Because the Buddha has abandoned habitual afflictions and is therefore supremely pure, tranquil, and undefiled. Afflictions themselves are loss of mindfulness, distraction, and the faculties following various objects. The Tathāgata has attained the uncontaminated state, removed defilements, and attained freedom and equality with all Dharma. The Tathāgata always abides in samādhi and meditative absorption, therefore the Tathāgata remains in only one deportment, abiding in samādhi until entering Nirvāṇa.
Even gods and humans… cannot know this, how much less could anyone know the Tathāgata who has cultivated countless immeasurable and boundless samādhis throughout countless eons? Why? Because the virtues of the Tathāgata cannot be measured, cannot be conceived, and cannot be observed.
At that time, Celestial King said to the Buddha:
“World-Honored One, I have heard that the Tathāgata practiced for three countless eons before becoming a Buddha. Why now do you say that he cultivated for immeasurable eons?”
The Buddha said:
“O Celestial King, that meaning is not so. Why? Because a Bodhisattva aspiring toward the highest enlightenment must cultivate immeasurable virtues before accomplishment. It is not merely through such a fixed number of eons that one can realize the equal nature of Dharma. One must cultivate until completion before becoming a Buddha.”
At that time, Celestial King said to the Buddha:
“Excellent! Excellent! The World-Honored One has completely spoken the essential Dharma to encourage all sentient beings to give rise to roots of virtue, abandon karmic obstacles, aspire to attain Buddhahood, and cultivate the Bodhisattva practices. If any sentient being hears of the majestic spiritual powers and virtues of the Tathāgata and gives rise to joy, praise, and faith, one should know that such a being will quickly accomplish majestic spiritual powers and virtues like those of the Buddha. How much more so for one who receives, upholds, recites, copies, makes offerings, and explains it to others—the merit of such a person is inconceivable.”
The Buddha said:
“Indeed, indeed! O Celestial King, that sentient being is protected by the Tathāgata because through many eons that person has planted roots of virtue or in the past has made offerings to Buddhas, and therefore is able to hear the majestic spiritual powers and virtues of the Buddha.”
O Celestial King, you should know that any virtuous man or woman whose mind has no doubt, who for seven days bathes and cleanses themselves, wears new clothes, makes offerings of incense and flowers, and single-mindedly maintains right mindfulness of the majestic spiritual powers and virtues of the Tathāgata as previously explained: At that time the Tathāgata will compassionately protect and remember them, manifest his body before them, and fulfill their wishes. If they lack incense and flowers… but only single-mindedly contemplate the virtues and majestic spiritual powers, then when their life is about to end, they will see the Buddha.
At that time, Celestial King again asked the Buddha:
“World-Honored One, are there sentient beings who, after hearing such explanations of the great majestic spiritual powers and virtues of the Tathāgata, do not have faith but instead slander them?”
The Buddha said:
“There are indeed. These are sentient beings who, upon hearing such teachings of the majestic spiritual powers and virtues of the Tathāgata, give rise to anger and unwholesome thoughts, then slander them, and regard the Dharma teacher as an evil friend. After death, such people will fall into hell and suffer for many eons.
If there are sentient beings who hear such teachings of the great majestic spiritual powers and virtues of the Tathāgata and rejoice, have faith, accept, praise, remember, and regard the Dharma teacher as a good friend, then after death they will be born in the heavens and gradually progress until becoming Buddhas.”
At that time, the World-Honored One manifested the sign of a broad and long tongue, covering his face up to the crown of his head, then extending to cover his entire body, next covering the lion throne, then covering the assembly of Bodhisattvas, the assembly of Śrāvakas, and afterward covering Śakra, Brahmā, the Protectors of the World, humans and non-humans… and the entire assembly.
Then the Tathāgata withdrew the sign of his tongue and said to the assembly:
“The Tathāgata possesses this tongue characteristic and cannot speak false words. All of you in this assembly should have faith in and accept what I have spoken, and you will always attain peace and happiness.”
When the Buddha taught this Dharma, within the assembly there were eighty-four thousand Bodhisattvas who attained the patient acceptance of non-arising Dharma; immeasurable sentient beings became free from dust and defilement and gave rise to the pure Dharma eye; and countless sentient beings generated the aspiration for the highest enlightenment.