PRACTICING THE PATH OF PRAJÑĀ PĀRAMITĀ SUTRA
VOLUME 6
Chapter 15: NON-RETROGRESSION
Subhūti addressed the Buddha:
What should be used as a comparison for a Bodhisattva who is non-retrogressive? What should be used to examine the virtues and practices of such a person? By what characteristics can one know that this is a Bodhisattva who is non-retrogressive?
The Buddha said:
A non-retrogressive Bodhisattva, if attaining meditation, is unshakable like the stages of Arhatship, Pratyekabuddhahood, and Buddhahood. That Buddhahood is like the fundamental emptiness of all phenomena and can never be shaken. Upon hearing the Buddha speak of fundamental emptiness, this person does not say that it is wrong. Emptiness itself comes from within this Dharma, entering into fundamental emptiness. This fundamental emptiness that is entered must itself be emptiness, and one does not say that it is wrong. Entering into it in this way, after entering it and hearing teachings about this fundamental emptiness, if one goes to another place and hears about fundamental emptiness, the mind has no doubts whatsoever and does not say that it is wrong. Such fundamental emptiness should abide in fundamental emptiness.
The words of this person are not arrogant; they do not speak of the faults of others, but only speak of the good qualities of others, and do not look into the affairs or actions of others. Through such comparisons, characteristics, and complete virtues and practices, one can know that this person is a non-retrogressive Bodhisattva.
A non-retrogressive Bodhisattva never takes on the appearance of a non-Buddhist ascetic or the appearance of a Brahmin. They do not make offerings, kneel, or bow to gods, do not hold flowers and incense to worship gods, and do not tell others to do so either. Their body is not born into evil realms, they do not receive a female body, and they constantly uphold the ten precepts: not killing, not stealing, not engaging in sexual misconduct, not speaking divisive words, not drinking alcohol, not speaking harshly, not lying, not speaking frivolous or embellished words, not being jealous, not becoming angry, and not insulting others. They have no doubts whatsoever and do not teach others to do these things.
Their own body upholds the ten precepts without any doubt, and they also teach others to maintain the ten precepts. Even in dreams they uphold the ten precepts; even within dreams they still see the ten precepts present before them.
The mind of a non-retrogressive Bodhisattva, when hearing profound scriptures being taught, never doubts them, does not say they do not believe, and is not afraid. Their speech is gentle, wondrous, and intimate; they sleep little. In walking, standing, entering, and leaving, their mind remains peaceful and undisturbed. When walking, they move slowly and look straight ahead. Their clothing is fine and clean, without dust or dirt, without lice or insects. Within their body there are no eighty kinds of microorganisms. The merits they attain gradually become complete, and they feel extremely pure. The merits of such a person surpass those of the world.
Subhūti asked the Buddha:
How is the mind of a Bodhisattva purified in this way? And how can it be known?
The Buddha said:
As the merits created by this Bodhisattva continue to increase, their mind progresses to the ultimate state of freedom and unobstructedness. Having attained such merits, their mind becomes very pure—purer than that of those who have attained the path of Arhatship and Pratyekabuddhahood.
Thus, if someone comes to make offerings, the non-retrogressive Bodhisattva does not enjoy or use those offerings, but only rejoices because the person making the offering has abandoned the mind of stinginess and greed. When teaching profound scriptures, they never become weary or tired halfway through, but immediately enter into profound wisdom. Furthermore, if someone wishes to ask about profound teachings, they explain this profound Prajñāpāramitā to them.
If there are people following other paths who are not correct, they use Prajñāpāramitā to make them correct. The Dharma that arises from this scripture is also explained to them through the characteristics of impermanence. Things that worldly scriptures cannot explain are explained through this Prajñāpāramitā.
Therefore, an evil Māra comes near the Bodhisattva and transforms eight great hells. In each hell there are countless thousands and hundreds of thousands of Bodhisattvas, also created through Māra’s transformations. Then Māra points to those Bodhisattvas and says:
“These people are all non-retrogressive Bodhisattvas who have received the Buddha’s prediction of future Buddhahood, yet now they have all fallen into hell. The Buddha’s prediction for these Bodhisattvas was nothing more than a prediction of hell. If one wishes to be a Bodhisattva who receives the prediction of non-retrogression, one should quickly speak words of regret: ‘I am not non-retrogressive.’ If you speak such words of regret, you will no longer fall into hell and will be reborn in the heavens.”
The Buddha said:
Suppose that Bodhisattva’s mind does not waver. How would one know that this is non-retrogression?
The evil Māra again transforms into a teacher wearing robes and comes to the Bodhisattva, speaking false words:
“Everything you previously heard and received from me, now abandon it all! Those things cannot be used. If you repent your errors, accept that repentance, and follow my words, I will come visit you every day. But if you do not follow my words, I will never come to see you again. Stop speaking of those things; I no longer wish to hear them. Because those are not things spoken by the Buddha, but merely unnecessary teachings from outside. Now listen to me. My words are all the words of the Buddha.”
The Buddha said:
If a Bodhisattva hears these words and their mind is shaken, then they should know that this person has not received the prediction of Buddhahood from past Buddhas, has not yet entered the ranks of Bodhisattvas, and has not entered the stage of non-retrogression.
If a Bodhisattva’s mind is not shaken, then one should know it is because they have attained this through the empty nature Dharma of this profound scripture. Thinking in this way, they will never believe the words of others. It is like a monk who has attained the fruition of Arhatship and no longer follows the words of others. Having clearly realized that the attainment of the path comes from the empty nature Dharma in this scripture, they absolutely cannot be shaken.
Like the contemplation and understanding of Arhats and Pratyekabuddhas, who never turn back again, this Bodhisattva abides in the stage of non-retrogression, heading directly toward the Buddha’s gate and never returning from that stage. This is the ultimate consummation. Through such comparisons, characteristics, and complete virtues and practices, one can know that this is a non-retrogressive Bodhisattva.
Again, an evil Māra transforms into a stranger who comes to the Bodhisattva and says:
“If you arouse the aspiration for the Bodhisattva path, you are only seeking suffering and hardship; you are not seeking the Buddha Dharma. If everything is empty, then you are only suffering in vain. Do you seek such difficulties and hardships? If you say that you have already spent a long time in the evil realms, now that you have become human, you should not wish to enter there again. Should you not feel disgust toward this and wish to receive another body elsewhere? Why do you not quickly choose the fruition of Arhatship, instead of choosing the Buddhahood fruition to seek?”
The Bodhisattva’s mind does not waver upon hearing these words; thus one knows this is a non-retrogressive being. The evil Māra, unable to shake the Bodhisattva, leaves.
The evil Māra again devises a method and transforms many Bodhisattvas standing beside that Bodhisattva. Then Māra points to them and says:
“Do you see these? These are all Bodhisattvas who have made offerings to Buddhas as numerous as the sands of the Ganges River, providing all kinds of clothing, food and drink, bedding, and medicine. These beings have followed Buddhas as numerous as the sands of the Ganges River and practiced under them. Everything they did was in accordance with Dharma, and everything they sought was in accordance with Dharma. They all studied, upheld, and practiced according to Dharma, yet they still could not attain Buddhahood. If you have also practiced and studied in this way from the past until now, how could you ever attain Buddhahood?”
The Bodhisattva hears these words and still does not become shaken. The evil Māra leaves, but not far away, transforms into various monks, points to them, and says:
“These monks are all Arhats. In the past, they all sought the Bodhisattva path but could not attain Buddhahood. Now they have all attained the path of Arhatship. Therefore, what Dharma should a monk practice in order to attain Buddhahood?”
The Bodhisattva who hears those words and whose mind remains unmoved should recognize that it is caused by Māra.
The Buddha taught:
To learn in this way, seek in this way, and practice in this way is to abide in the perfection of wisdom (Prajñāpāramitā), therefore the mind does not waver. Through such comparisons, such characteristics, and such complete practice, one knows that this is a non-retreating Bodhisattva.
The Buddha taught:
The Bodhisattva should learn in this way, seek in this way, and protect this teaching, receiving the Buddha’s words. One should think: Even if I go to another direction and hear Māra speak such words, my mind will still not waver, cannot be changed or moved, and I will clearly know that it is Māra’s doing. If a Bodhisattva learns in this way but does not become a Buddha, then the Buddha’s words would contain error. The Buddha’s words never deceive.
The evil Māra again came to the place of the Bodhisattva and spoke false words:
“The Buddha is like empty space. This sutra does not teach completely and cannot reach the ultimate point. I already know it. In this sutra, I already know it. It is all merely empty. If one diligently and arduously practices and studies this sutra but does not realize that this matter is created by Māra, then if Māra created this sutra, how could practicing and studying this sutra lead one to Buddhahood? This sutra was not spoken by the Buddha.”
The Bodhisattva must carefully recognize that this is caused by Māra.
Although the Bodhisattva practices the samādhis of the First Dhyāna, Second Dhyāna, Third Dhyāna, and Fourth Dhyāna in order to progress toward non-retreating, the Bodhisattva does not become attached to these four levels of meditation. Instead, the Bodhisattva only uses these meditations as samādhis and is born in the Desire Realm in order to save beings. Such a Bodhisattva certainly does not follow the teachings of the four Dhyānas, and the merit of that Bodhisattva surpasses the merit of the four Dhyānas. If that Bodhisattva is praised by others, he does not rejoice; if he is not praised, he does not become troubled. His mind never becomes disturbed. He constantly thinks of all people in the world, skillfully entering and leaving, walking, sitting down, and standing up while always maintaining proper conduct and mindfulness; his thoughts contain little lustful desire. While staying at home, he does not delight in meeting women and constantly maintains a fearful awareness. If he interacts with women, he contemplates that they are impure and unclean, not the Dharma that he seeks. Throughout his life he no longer wishes to approach them and must escape from such defilement. It is like a person walking through a very desolate place who fears bandits and robbers and thinks to himself: “I must quickly leave this dangerous road.” The Bodhisattva must abandon such lustful desire and fear it as one fears walking through a very desolate place, but he also does not say that the woman is evil. Why? Because all people in the world wish to attain peace and security.
The Buddha taught:
In this way, the Bodhisattva’s blessings are complete. All of this is due to the majestic power of the profound and wondrous perfection of wisdom, causing spirits and demons to think: “That is a Bodhisattva.” The Vajra-holding Deity transforms into various spirits who follow behind and protect him, causing other spirits not to dare approach the Bodhisattva. The Bodhisattva never loses the aspiration to practice the path, his mind never gives rise to delusions, his body remains complete and without sores or skin diseases. Although he is very powerful, he never seduces another person’s wife or children. He himself does not engage in activities such as preparing poisons, spells, charms, or medicines, nor does he tell others to do so. When he sees others doing such things, his mind is not pleased. He never speaks about matters between men and women, never speaks things contrary to reason and morality, and never lives in violent or evil places. Through such comparisons, such characteristics, and such complete conduct, one knows that this is a non-retreating Bodhisattva.
Subhūti said to the Buddha:
Why is a Bodhisattva called non-retreating?
The Buddha taught:
A Bodhisattva does not work together with kings or worldly people in cities, fortresses, villages, or settlements. He does not work together with thieves, robbers, armies, or soldiers. He does not work together with men or women, nor with outsiders or those who worship spirits through offerings of wine, meat, rice, and grain. He does not engage in professions of applying perfumes, burning incense, making five-colored silk fabrics, or performing songs and dances for profit. He does not engage in seeking jewels from the sea or pursuing other desires. He does not work together with evil people who do not know repentance and delight in troubling others. Instead, he only follows the profound and wondrous perfection of wisdom. His mind never departs from the wisdom of omniscience. He always delights in the true Dharma and does not delight in non-Dharma. He constantly praises the lofty aspirations of virtuous and noble people. He always follows good spiritual friends and does not follow evil spiritual friends. He constantly seeks the Buddha Dharma and vows to be born in Buddha lands in other directions. Therefore, he frequently encounters Buddhas in order to make offerings.
From the Desire Realm, Form Realm, and Formless Realm, he is born in places where civilization flourishes. He is often born among virtuous and intelligent people, among scholars who understand scriptures. He never delights in participating in worldly affairs and throughout his life does not violate the law. He is often born in great countries and is not born in remote border regions. Through these comparisons, characteristics, and actions being complete, therefore he is called a non-retreating Bodhisattva. Such a Bodhisattva never says, “I myself am non-retreating,” nor does he say, “I am not non-retreating.” He does not doubt that he is not a non-retreating Bodhisattva, nor does he say that he is a non-retreating Bodhisattva.
It is like a person who attains the fruit of Stream-entry (Srotāpanna). While abiding in that fruit, he never doubts matters caused by Māra. As soon as Māra’s activities arise, he immediately recognizes them. Even if Māra gradually approaches, he does not listen to him. One abiding in the non-retreating stage never doubts or becomes lazy.
It is like a person who has committed evil acts throughout life, whose mind cannot be changed, causing him to practice goodness or abandon evil thoughts. This evil mind continues until death without stopping. This Bodhisattva abides firmly in the non-retreating stage, and his mind cannot be shaken. Even the ten directions can never cause his mind to waver. He possesses the fruit of the path and never doubts that there are Arhats or Pratyekabuddhas. His mind does not think that becoming a Buddha is difficult. His great mind is immeasurable; he firmly and securely abides in his own stage of attainment, and no one can overcome him.
While abiding in this way, the evil Māra sorrowfully says: “This Bodhisattva’s mind is like steel and cannot be moved.” Then Māra transforms into the appearance of a Buddha and comes to tell the Bodhisattva:
“Why do you not immediately attain the fruit of Arhatship right now? Perhaps you have not received the prediction of unsurpassed, perfect enlightenment. Perhaps you have not obtained such comparisons or such characteristics. Even if a Bodhisattva possesses such comparisons and such forms completely, like this, he still cannot become a Buddha. If so, then through what can one become a Buddha?”
The Buddha taught:
If that Bodhisattva hears Māra’s words and his mind does not waver, then that is a Bodhisattva who has already received from the Tathāgatas of the past the prediction of attaining unsurpassed, perfect enlightenment. Therefore, he recognizes that Māra has transformed into the appearance of a Buddha and come.
That Bodhisattva says:
“That is not the Buddha. It is only Māra. Māra wishes to make my mind waver, but my mind cannot be moved in any way.”
The Buddha continued:
That Bodhisattva whose mind cannot be moved is one who has received from the Tathāgatas of the past the transmission of the path of unsurpassed, perfect enlightenment and abides in the non-retreating stage. Why? Because through these comparisons, characteristics, and conduct being complete, one knows that this is a non-retreating Bodhisattva.
Those who attain the Dharma all practice correctly and, in this present life, do not cherish their own bodies or lives. Such a Bodhisattva receives and retains all Dharma: the Dharma of the Buddhas of the past, future, and present. Therefore, for the sake of the Buddha Dharma, he does not cherish his body or life, has never been lazy, and never becomes discouraged. Upon hearing the Tathāgata and his disciples explain this sutra, his mind never doubts and he does not say that it is not the Buddha’s teaching. Upon hearing the profound and wondrous perfection of wisdom, his mind has no doubt and he does not say that it is not so. In this way, the Bodhisattva attains the Dharma of non-arising and delights in establishing himself within it, causing his merits to become complete. Through these comparisons, characteristics, and conduct, one knows that this is a non-retreating Bodhisattva.
Chapter 16: The Laywoman Āmrapālī
Subhūti said to the Buddha:
A non-retrogressing Bodhisattva, from the great merits that have already been accomplished, expounds the profound Dharma and teaches Bodhisattvas to enter deeply into that Dharma.
The Buddha said:
Excellent, excellent! Subhūti, if the inner Dharma that a Bodhisattva must deeply enter is asked about, what are those profound Dharmas? They are not the profound Dharma of emptiness, signlessness, wishlessness, consciousnesslessness, non-arising, and non-ceasing. Nirvāṇa is the limit.
Subhūti said to the Buddha:
Nirvāṇa is the limit; it is not itself all Dharmas.
The Buddha said:
The Dharmas are extremely profound. Form, feeling, perception, formations, and consciousness are extremely profound. Why are form, feeling, perception, formations, and consciousness extremely profound? Because just as the Dharma itself is originally empty, form, feeling, perception, formations, and consciousness are also originally empty; therefore they are extremely profound.
Subhūti said:
How rare! World-Honored One among the gods! When the false and delusive nature of form, feeling, perception, formations, and consciousness is extinguished, that is Nirvāṇa.
The Buddha said:
The profound Dharma, which accords with Prajñāpāramitā, should be contemplated, remembered, and studied. A Bodhisattva must practice according to the teachings of Prajñāpāramitā. If one constantly contemplates and remembers, and practices according to its teachings for even one day, that Bodhisattva can eliminate countless kalpas of birth and death. It is like a lustful person who has made an appointment with a beautiful girl whom he deeply loves. But the girl is not free and therefore breaks the appointment and does not come. Would that person think of her?
Subhūti replied:
That person would think that before long she would come, and they would meet, be together, sit, stand, speak, and laugh.
The Buddha said:
Before she arrives, how many thoughts would that person have?
Subhūti said:
There would be many thoughts.
The Buddha said:
Likewise, when a Bodhisattva contemplates the profound Prajñāpāramitā for one day with an unmoving mind, he eliminates countless kalpas of birth and death. A Bodhisattva who studies Prajñāpāramitā, thinks about and contemplates according to its teachings and words, and then practices accordingly for one day, also destroys evil and removes offenses. If there is a Bodhisattva who is far apart from the profound Prajñāpāramitā, even if he practices giving for kalpas as numerous as the sands of the Ganges River, it cannot equal a Bodhisattva who practices for one day according to the teachings of the profound Prajñāpāramitā. The merits of this Bodhisattva surpass those of the former Bodhisattva.
If there is another Bodhisattva who lives for as many kalpas as the sands of the Ganges River, gives as before, and makes offerings to Stream-enterers, Once-returners, Non-returners, Arhats, Pratyekabuddhas, and Buddhas, but does not possess the profound Prajñāpāramitā, and if there is another Bodhisattva who practices according to the teachings of the profound Prajñāpāramitā, then the merits of this Bodhisattva surpass those of the former Bodhisattva.
If there is another Bodhisattva who lives for as many kalpas as the sands of the Ganges River, gives and makes offerings as before, and additionally fully observes the precepts; and if there is another Bodhisattva who seeks the profound Prajñāpāramitā and, according to the arising of thoughts, expounds the sutra, then the merits of this Bodhisattva surpass those of the former Bodhisattva.
If there is another Bodhisattva who gives this sutra, then the merits of that person are even greater and he will attain Unsurpassed Complete Enlightenment. The Bodhisattva who gives this sutra has already entered deeply into this Dharma from the past until now and has followed the teachings of this Dharma; therefore, the merits of this Bodhisattva surpass those of the former Bodhisattva.
If there is another Bodhisattva who gives this sutra but does not deeply enter into this Dharma, his merits are not equal to those of a Bodhisattva who has deeply entered it.
If there is another Bodhisattva who gives this sutra, deeply enters into this Dharma, has never once departed from it, and is protected by Prajñāpāramitā, then the merits of this Bodhisattva are extremely, extremely great.
Subhūti said to the Buddha:
Whenever there is cognition, there is attachment. Through this distinction, which merits are greater?
The Buddha said:
Through the cognition of the Bodhisattva, if he seeks the profound Prajñāpāramitā, delights in emptiness, delights in non-possession, delights in the exhaustion of suffering (Nirvāṇa), delights in impermanence, and contemplates these Dharmas, then he is not separated from Prajñāpāramitā. Such a Bodhisattva obtains merits that are innumerable and beyond calculation.
Subhūti said to the Buddha:
If “beyond calculation” is also said to be “innumerable,” then is there any difference?
The Buddha said:
“Innumerable” means that its number cannot be exhausted. “Beyond calculation” means that it cannot be measured or counted, and it has absolutely no boundary. Therefore it is said to be innumerable and beyond calculation.
Subhūti said:
When the Buddha speaks of what is beyond calculation, does he mean that form, feeling, perception, formations, and consciousness are beyond calculation?
The Buddha said to Subhūti:
According to the meaning of your question, there must be some cause that makes form, feeling, perception, formations, and consciousness impossible to count and impossible to measure.
Subhūti asked the Buddha:
What does “impossible to measure” mean?
The Buddha said:
Counting emptiness is impossible to measure; signlessness and wishlessness are also counted as impossible to measure.
Subhūti said:
If one counts emptiness, then that Dharma cannot be counted.
The Buddha said:
How is that? Have I not always said that all Dharmas are empty?
Subhūti said:
Indeed, the Tathāgata has said that all Dharmas are empty.
The Buddha said:
All Dharmas are empty, cannot be exhausted, and cannot be counted. The sutra does not contain separate kinds of wisdom, nor does it contain different categories. The Tathāgata merely makes distinctions and speaks in this way. Emptiness cannot be exhausted and cannot be measured. According to the preferences of those who study, he explains, reveals, and teaches the characteristics of signs, wishes, consciousness, arising, desire, cessation, and Nirvāṇa. The Tathāgata teaches the Dharma in this way!
Subhūti said:
How rare! World-Honored One among the gods! The sutra is originally only emptiness. Why then, within emptiness, is a sutra expounded? Would that sutra not truly exist? As I understand the Buddha’s teaching, all Dharmas do not truly exist.
The Buddha said:
That is correct! All Dharmas do not truly exist; they are only emptiness.
Emptiness is not truly existent.
Subhūti said:
Just as the Buddha has said, what is originally empty does not truly exist. When you explain that wisdom does not truly exist, does that mean there is increase or decrease?
The Buddha taught:
Not so! Subhūti said:
If wisdom is not truly existent and does not increase or decrease, then the Perfection of Giving, the Perfection of Precepts, the Perfection of Patience, the Perfection of Diligence, the Perfection of Meditation, and the Perfection of Prajñā do not increase or decrease. If the Perfections do not increase, then on what basis does a Bodhisattva draw near to Unsurpassed Right and Equal Enlightenment, and through what conditions does one attain Unsurpassed Enlightenment? If the Perfections do not decrease, then on what basis does a Bodhisattva draw near to Unsurpassed Right and Equal Enlightenment, and through what conditions does one come to sit near Unsurpassed Enlightenment?
The Buddha taught:
This wisdom that is not truly existent neither increases nor decreases. A Bodhisattva seeking the profound Perfection of Prajñā, if he grasps this wisdom, is a Bodhisattva who possesses skillful means. He does not think that the Perfection of Giving increases, nor does he think that it decreases. He only thinks that it is a mere designation called the Perfection of Giving, and he thinks of dedicating the merit of this act of giving toward Unsurpassed Right and Equal Enlightenment. Likewise, with the Perfection of Precepts, the Perfection of Patience, the Perfection of Diligence, and the Perfection of Meditation, a Bodhisattva seeking the Perfection of Prajñā, if he upholds these practices, gains skillful means. He does not think that the Perfection of Prajñā increases or decreases; it is only a mere designation called the Perfection of Prajñā. A person seeking the Perfection of Prajñā, if he receives and upholds this Dharma, should arouse the mind to dedicate this merit toward Unsurpassed Right and Equal Enlightenment.
Subhūti said to the Buddha:
What is Unsurpassed Right and Equal Enlightenment?
The Buddha taught:
It is the Dharma that is originally empty. This Dharma that is originally empty neither increases nor decreases. Constantly contemplating this Dharma without separation from it is to sit near Unsurpassed Right and Equal Enlightenment. It is a Dharma that is not truly existent; it is wisdom that is not truly existent. If the Perfection of Prajñā neither increases nor decreases, then when a Bodhisattva contemplates this Dharma without separation from it, that is approaching Unsurpassed Right and Equal Enlightenment.
Subhūti said to the Buddha:
Does a Bodhisattva use the earlier mind or the later mind to approach Unsurpassed Right and Equal Enlightenment?
The Buddha taught:
The earlier mind and the later mind—these two minds do not go together.
Subhūti asked:
If the earlier mind and the later mind do not go together, how can merit increase and grow?
The Buddha asked:
For example, when a lamp wick is burning, does the earlier flame burn and illuminate the lamp wick, or does the later flame burn and illuminate the lamp wick?
Subhūti replied:
It is not the earlier flame that burns and illuminates the lamp wick, nor is it separate from the earlier flame; it is not the later flame that burns and illuminates the lamp wick, nor is it separate from the later flame.
The Buddha asked Subhūti:
What do you think? Is it truly so?
Subhūti replied:
O Bhagavān among the gods, it is so!
The Buddha taught:
A Bodhisattva does not use the earlier mind to attain Unsurpassed Right and Equal Enlightenment, nor does he attain it apart from the earlier mind; he does not use the later mind to attain it, nor does he attain it apart from the later mind.
The Buddha continued:
What do you think? Is attaining Unsurpassed Right and Equal Enlightenment like this?
Subhūti replied:
Unsurpassed Enlightenment is extremely profound! For this reason, a Bodhisattva does not use the earlier mind to attain Unsurpassed Right and Equal Enlightenment, nor does he attain it apart from the earlier mind; he does not use the later mind to attain it, nor does he attain it apart from the later mind.
The Buddha taught:
Does the earlier mind cease and then the later mind arise?
Subhūti replied:
No.
The Buddha taught:
Can the earlier mind that has arisen be extinguished?
Subhūti replied:
It can be extinguished.
The Buddha asked:
At the very moment of its extinction, can it be made not to become extinct?
Subhūti replied:
It cannot.
The Buddha taught:
Can the Dharma that is originally empty be made to abide?
Subhūti replied:
To abide in the Dharma that is originally empty, one must abide in accordance with the Dharma that is originally empty.
The Buddha taught:
Suppose one abides in the Dharma that is originally empty; is there any way to make that abiding firm and stable? Does the Dharma that is originally empty possess a mind or lack a mind? Is it not separate from the Dharma that is originally empty which has a mind? Can the Dharma that is originally empty be seen? Is seeking in this way a profound seeking?
Subhūti replied:
O Bhagavān among the gods! Seeking in this way is seeking nothing at all. Why? Because that Dharma is completely not truly existent and cannot be seen.
The Buddha taught:
What is a Bodhisattva seeking the Perfection of Prajñā seeking?
Subhūti replied:
He is seeking emptiness.
The Buddha taught:
Suppose there were no emptiness; what would he seek?
Subhūti replied:
He would seek perception.
The Buddha taught:
What do you think? Can perception be removed?
No.
Does that Bodhisattva eliminate thoughts? Subhuti replied: Not seeking in this way is forgetting thoughts. Why? Because one seeks the exhaustion of thoughts. If thoughts were extinguished, then one could immediately attain liberation and realize the fruition of the Arhat path. This is the skillful means of the Bodhisattva: not extinguishing thoughts yet attaining realization; having no thoughts is precisely following this teaching.
Shariputra said to Subhuti:
A Bodhisattva has three matters that lead toward the three Samadhis and maintains the three Samadhis. They are Emptiness, Signlessness, and Wishlessness. These three Samadhis increase and advance in relation to Prajna-paramita. Not only does one progress during the daytime, but one also progresses at night in dreams. Why? Because the Buddha said that daytime and nighttime dreams are the same, without difference.
Subhuti said:
If a Bodhisattva makes progress in Prajna-paramita during the daytime, then in dreams at night there is also progress.
Shariputra asked:
How is it? If one acts within a dream, is there any attainment?
Does the Buddha teach the sutra like actions performed in dreams?
Subhuti answered:
Doing wholesome deeds in a dream and, upon waking, feeling great joy is progress. Doing unwholesome deeds in a dream and, upon waking, feeling unhappy is a decline.
Shariputra said:
Suppose in a dream one kills someone, and that person’s mind is joyful, and upon waking says: “I killed that person, how wonderful!” What would this be?
Subhuti answered:
That is not correct! All such things have causes and conditions. When the mind is not empty, then there will be such causes and conditions. Seeing, hearing, and remembering are all causes and conditions; therefore one only needs to understand this. From within these things, one causes the mind to become attached; now one causes the mind not to become attached. This is not forgetting, because all such things have causes and conditions.
Shariputra said:
All actions are empty, so from where does the mind have causes and conditions?
Subhuti said:
The thought of causes and conditions; therefore the mind follows those causes and conditions and arises accordingly.
Shariputra asked:
If a Bodhisattva in a dream practices giving and dedicates the merit of that giving toward Anuttara-samyak-sambodhi, is there giving or not?
Subhuti said:
The Bodhisattva Maitreya is about to be appointed to the Buddha position and is presently here. You should ask him.
Shariputra addressed Bodhisattva Maitreya:
What I have asked, the Venerable Subhuti says that Bodhisattva Maitreya can answer.
Maitreya said:
Since my name is Maitreya, must I answer? Or must I answer by using form, feeling, perception, formations, and consciousness? Or must I use this body to explain? If I answer by using emptiness or by using form, feeling, perception, formations, and consciousness, then form, feeling, perception, formations, and consciousness are silent and empty, without the ability [to answer]. The Dharma that must be explained is a Dharma that is completely impossible to see, and there is also no person who must explain it. That Dharma completely does not see anyone who will attain Anuttara-samyak-sambodhi.
Shariputra said:
Is the Dharma spoken by Bodhisattva Maitreya a Dharma that is realized?
Maitreya said:
No. The Dharma I speak is a Dharma that is not realized.
Shariputra then thought: Bodhisattva Maitreya has entered extremely profound wisdom. Why? Because the Bodhisattva has practiced Prajna-paramita for a very long time.
The Buddha asked Shariputra:
How is it? Have you ever seen yourself become an Arhat?
Shariputra replied:
I have not seen that.
The Buddha taught:
Likewise, a Bodhisattva does not think that he has received a prediction, must attain Anuttara-samyak-sambodhi within that Dharma, nor is there anyone who attains Anuttara-samyak-sambodhi. A Bodhisattva who practices in this way is precisely seeking Prajna-paramita and will never fear that he will not attain Anuttara-samyak-sambodhi. A Bodhisattva, following the teachings within that Dharma, seeks Prajna-paramita; therefore he has no fear at all. He thinks silently:
“Suppose living beings eat my flesh; then I will give it as a donation in order to practice the Perfection of Giving, thereby approaching Anuttara-samyak-sambodhi. May it be that after I become a Buddha, there will be no animals in my Buddha-land.”
When a Bodhisattva encounters a group of robbers, he also does not become afraid, thinking silently:
“Suppose I die here; this body of mine must eventually be abandoned anyway. If I am killed by these robbers, I should not have a mind of anger or resentment. I will fully practice patience in order to accomplish the Perfection of Patience, thereby approaching Anuttara-samyak-sambodhi. May it be that after I become a Buddha, there will be no robbers in my Buddha-land.”
When a Bodhisattva arrives at a place where there is no drinking water, he is also not afraid. He thinks:
“People without virtue cause that place to have no water. May it be that after I become a Buddha, my Buddha-land will have water everywhere, causing the people in my Buddha-land all to receive the eight qualities of water of the wisdom of Omniscience.”
When a Bodhisattva arrives at a place where rice and grain are expensive, his mind is not afraid. He thinks:
“I will diligently practice and become a Buddha. In my Buddha-land, rice and grain will never be expensive. The people in my Buddha-land will have food and drink appear before them according to their wishes, like the food of the Trayastrimsa Heaven.”
When a Bodhisattva encounters an epidemic, he thinks silently:
“I am not afraid. Suppose my body dies at this time; I will diligently cultivate practice and quickly attain Buddhahood so that in my Buddha-land there will be no famine or epidemics. I will certainly subdue the armies of Mara and their followers.”
The Buddha taught:
A Bodhisattva who hears that Anuttara-samyak-sambodhi requires a very long time of practice before attaining Buddhahood does not become afraid. From the time he first aroused the aspiration for enlightenment until now, he does not consider it a long time, but regards it as merely the moment of a single thought changing. Why? Because there is no place where it begins.
When the Buddha was teaching this Dharma, there was an Upasika who rose from her seat, went to the Buddha, bowed, knelt down, and said to the Buddha:
“I have heard this Dharma, and without fear or terror I will surely overcome fear. I seek Anuttara-samyak-sambodhi. After attaining Anuttara-samyak-sambodhi, I will teach this sutra.”
The Buddha smiled, and from his mouth emitted golden rays of light. The Upasika immediately scattered golden flowers upon the Buddha, and through the Buddha’s majestic spiritual power, the flowers did not fall to the ground.
Ananda rose from his seat, adjusted his kasaya robe, bowed, knelt down, and asked the Buddha:
“The Buddha does not smile without cause. Since you have smiled, there must be something you are about to say.”
The Buddha taught:
“This laywoman Đát-kiệt, in the future kalpa called Tinh Tú, will become a Buddha named Golden Flower. In her future life, this laywoman will abandon the female body and receive a male body, being born in the Buddha land of Akṣobhya. Then, from the Buddha land of Akṣobhya, she will be born into another Buddha land; from one Buddha land she will again be born into another Buddha land, continuing in this way without end. It is like a Wheel-Turning Sage King who goes from one palace to another palace; from the time of birth until death, his feet never touch the ground. This laywoman, from one Buddha land to another Buddha land, has never failed to see a Buddha.”
Ānanda silently thought: “Just like the assemblies of Bodhisattvas in the Buddha land of Akṣobhya, these are Buddha assemblies.”
The Buddha, knowing Ānanda’s thought, said:
“All those assemblies of Bodhisattvas have already completely escaped birth and death. This laywoman will later become Buddha Golden Flower and will liberate an immeasurable number of Arhats, enabling them to enter Parinirvāṇa. At that time, in that Buddha land, there will be no animals, thieves, scarcity of drinking water, expensive rice and grain, epidemics, or any evil deeds.”
Ānanda asked the Buddha:
“From the time of which Buddha did this laywoman create merit?”
The Buddha taught:
“This laywoman created merit during the time of Buddha Dīpaṅkara. When she first aroused the aspiration to seek Buddhahood, this laywoman also scattered golden flowers upon Buddha Dīpaṅkara and made the vow: ‘May I dedicate this merit toward Anuttara-samyak-saṃbodhi (Supreme Perfect Enlightenment).’”
The Buddha continued:
“As I offered five branches of flowers to Buddha Dīpaṅkara, I entered the Dharma bliss of the Unborn and received the Buddha’s prediction: ‘After countless kalpas, you will become a Buddha named Śākyamuni.’ At that time, this laywoman saw me receive the Buddha’s prediction and thought silently in her heart: ‘I too will receive the prediction of Anuttara-samyak-saṃbodhi, just as that Bodhisattva has received the prediction.’”
The Buddha said to Ānanda:
“This laywoman Đát-kiệt first aroused the aspiration for Anuttara-samyak-saṃbodhi in the presence of Buddha Dīpaṅkara.”
Ānanda asked the Buddha:
“Has this laywoman attained what she wished for?”
The Buddha taught:
“She has already attained it!”