PRACTICING THE PATH OF PRAJÑĀ PĀRAMITĀ SUTRA
VOLUME 7
Chapter 17: HOLDING EMPTINESS
Subhūti addressed the Buddha:
How should a Bodhisattva practicing Prajñāpāramitā enter emptiness? How should one hold the Samādhi of Emptiness?
The Buddha taught:
A Bodhisattva practicing Prajñāpāramitā should contemplate that form, sensation, perception, formations, and consciousness are empty. Single-mindedly contemplating in this way, one does not see any dharma. Since one does not see any dharma in this way, one does not attain realization within dharmas.
Subhūti asked:
The Buddha has said that one does not attain realization within emptiness. Why is it that a Bodhisattva abiding in Samādhi does not attain realization within emptiness?
The Buddha taught:
A Bodhisattva who has perfected merits and virtues, contemplating emptiness, does not attain realization. Contemplating in this way, one does not cling to attainment. Such contemplation is contemplation of the place of entry. As soon as one wishes to approach it, at that very moment one does not cling to attainment, does not enter Samādhi, and the mind does not cling. At that time, the Bodhisattva does not lose the dharma of a Bodhisattva and does not attain Nirvāṇa halfway. Why? Because the original vow of compassionately rescuing and protecting sentient beings is exceedingly earnest. The Bodhisattva thinks: Although I have perfected merits and virtues, at that time I will not seize and attain Nirvāṇa. A Bodhisattva who attains Prajñāpāramitā gains extremely great merits and the power of wisdom, like a powerful person who can repel enemy armies, a handsome and strong person who can accomplish anything, understands military strategies, has mastered all sixty-four methods of skillful transformation, and is respected by everyone. Wherever that person goes, people are protected; whatever benefits are gained are shared with everyone, and that person’s heart is joyful. If there is an occasion to travel together with parents, wife, and children through dangerous roads and places of hardship, that person protects the parents so they remain safe and says to the wife and children: “Do not be afraid; we will leave this dangerous place.” After escaping, that person brings the parents, wife, and children back to their homeland, encounters no violent criminals, and when they arrive home everyone rejoices. Why? Because that person is powerful and has bright, clear wisdom.
That Bodhisattva develops vast loving-kindness, thinking of sentient beings throughout the ten directions, and at that time extends compassion to all beings. That Bodhisattva has surpassed the fruits of Arhat and Pratyekabuddha, abides in Samādhi, feels compassion for sentient beings but does not see any sentient beings being liberated, and within those dharmas does not seize and attain Nirvāṇa. Entering deeply into emptiness without becoming an Arhat, when the Bodhisattva practices in this way, this is practicing the Samādhi of Emptiness. There is no thought of approaching the gate of Nirvāṇa, and one does not enter emptiness in order to seize and attain Nirvāṇa. It is like a bird flying through empty space without obstruction. When a Bodhisattva practices, they wish to approach emptiness; having reached emptiness, they then approach non-perception. But without falling into emptiness and without falling into non-perception, they will perfect all the Buddha-dharmas.
It is like a person shooting arrows into the sky: the first arrow remains in the air, the next arrow strikes the previous arrow, and continuing in this way, each following arrow strikes the one before it. The archer wishes the first arrow to fall, and only then can it fall. A Bodhisattva practicing Prajñāpāramitā, protected by skillful means, does not remain halfway in their own stage to seize and attain Nirvāṇa and fall into the fruits of Arhat or Pratyekabuddha. Instead, they dedicate these merits toward Anuttara-samyak-saṃbodhi; when merits are complete, they become a Buddha. The Bodhisattva contemplates according to the teachings of the sutra and does not seize and attain Nirvāṇa halfway.
Subhūti addressed the Buddha:
The Bodhisattva endures such hardship in learning and does not seize and attain Nirvāṇa halfway!
The Buddha taught:
That Bodhisattva, in order to protect sentient beings, maintains the Samādhi of Emptiness and approaches the gate of Nirvāṇa, and therefore the mind makes distinctions. What is meant by making distinctions? Holding the Samādhi of Emptiness, the Samādhi of Signlessness, and the Samādhi of Wishlessness are the distinctions of skillful means that enable that Bodhisattva not to seize and attain Nirvāṇa halfway. Why? Because they are protected by skillful means, and therefore their mind thinks of all sentient beings. Because of this thought, they attain skillful means and do not seize and attain Nirvāṇa halfway. If a Bodhisattva deeply contemplates holding the Samādhi of Emptiness approaching the gate of Nirvāṇa, the Samādhi of Signlessness approaching the gate of Nirvāṇa, and the Samādhi of Wishlessness approaching the gate of Nirvāṇa, then the Bodhisattva distinguishes and knows those who, for a long time due to causes and conditions within perceptions, seek to attain Anuttara-samyak-saṃbodhi. For their sake, the Bodhisattva teaches the sutra and must cause them to abandon those causes and conditions, to hold the Samādhi of Emptiness, hold the Samādhi of Signlessness, and maintain the Samādhi of Wishlessness approaching the gate of Nirvāṇa without seizing and attaining it halfway. The Bodhisattva thinks in this way, but people have long believed that there is permanence, happiness, self, and purity, and based on the self they dedicate themselves toward Anuttara-samyak-saṃbodhi. For their sake, the Bodhisattva teaches the sutra to enable them to cut off the perceptions of permanence, happiness, self, and purity.
What should be cut off? This permanence is impermanence; this happiness is entirely suffering; this self is non-self; this purity is entirely defilement and impurity. The Bodhisattva silently thinks: Because I have attained skillful means, holding Emptiness, holding Signlessness, and holding the Samādhi of Wishlessness approaching the gate of Nirvāṇa, I do not seize and attain it halfway. If there are Bodhisattvas who think that worldly beings, from the past until now, seek causes and conditions, seek perceptions, seek desire-perceptions, seek aggregation-perceptions, and seek emptiness-perceptions, and if all these perceptions are presently manifested, then the Bodhisattva says:
“I completely wish that the world would not have such things.” Because of thinking of worldly beings in this way, one attains skillful means. That dharma contemplates the scope of emptiness, signs, wishes, consciousness, and that which is unborn (not arising). That Bodhisattva does not seize and attain halfway. One should understand the dharma in this way.
How does a Bodhisattva seek Prajñāpāramitā? One should understand that when cultivating this dharma, what conditions should the mind seek? And how should the mind enter? Holding the Samādhi of Emptiness, holding the Samādhi of Signlessness, and holding the Samādhi of Wishlessness approaching the gate of Nirvāṇa, all are without seizing and attaining halfway. Holding the Samādhi of Non-consciousness and holding the Samādhi of the Unborn (not arising), that Bodhisattva will not receive a prediction of Buddhahood. When holding the Samādhi of Emptiness, the Samādhi of Signlessness, the Samādhi of Wishlessness, the Samādhi of Non-consciousness, and the Samādhi of the Unborn, the Bodhisattva reflects upon these Samādhis. If someone comes to ask questions and that Bodhisattva does not immediately, with an immeasurable heart, explain them for that person, then it should be known that this Bodhisattva is not an irreversible Bodhisattva. Why? Because the mind of an irreversible Bodhisattva knows countless and innumerable things. Through this comparison, seeing that the practices of that Bodhisattva are not complete, one knows that this Bodhisattva has not yet attained non-retrogression.
Subhūti addressed the Buddha:
If a Bodhisattva is capable of explaining and answering these matters, is that an irreversible Bodhisattva?
The Buddha taught:
A Bodhisattva who hears the profound Prajñāpāramitā or who has not heard it but can still explain it is an irreversible Bodhisattva.
Subhūti asked:
There are countless people seeking the Bodhisattva path, but few have the ability to explain it.
The Buddha taught:
Those capable of explaining are those who have already received a prediction, who abide in those merits and virtues, and who understand the teachings of the Dharma deeply in a way that Arhats and Pratyekabuddhas cannot equal. Gods, humans, Asuras, dragons, ghosts, and spirits cannot equal them. This is precisely the characteristic of non-retrogression.
Chapter 18: SEPARATION
The Buddha told Subhūti:
Great Bodhisattvas, even in dreams, do not enter the fruition of the Arhat, do not enter the fruition of the Pratyekabuddha, do not delight in seeking those teachings, do not teach others to seek those teachings, and their minds do not even think of those teachings. Even in dreams, they see that they do not attain those teachings. Therefore, the minds of those Great Bodhisattvas always turn toward the Buddha. Subhuti, you should know that such are the marks of a non-retrogressive Great Bodhisattva.
Furthermore, Subhuti, in dreams, a non-retrogressive Great Bodhisattva may sit among hundreds of disciples in a Dharma assembly, or among thousands of disciples, or hundreds of thousands of disciples, listening to the Buddha expound sutras. The Bodhisattva, together with the Bhikshu Sangha, follows behind and occupies the foremost position. When the Tathagata, the Worthy One, the Perfectly Enlightened One, expounds the sutras, everyone sees it in this way. Subhuti, you should know that this is the mark of a non-retrogressive Great Bodhisattva.
Furthermore, Subhuti, in dreams, a non-retrogressive Great Bodhisattva sits very high in empty space and expounds sutras for the Bhikshu Sangha to hear, manifests his own radiance shining seven feet into the distance, freely performs transformations, and in other places carries out Buddha activities just as the Buddha expounds the Dharma. When a Great Bodhisattva does this in dreams, it is the same as a Buddha. Subhuti, you should know that this is the sign of a non-retrogressive Great Bodhisattva.
Furthermore, Subhuti, a non-retrogressive Great Bodhisattva, in dreams, is not frightened, not alarmed, not hateful, and not afraid. In dreams, he may see bandits fighting in cities and districts, fires arising, or tigers, wolves, lions, and other fierce animals; or he may see scenes of people being beheaded, as well as other transformations such as suffering people, poor people, hungry people, and thirsty people, all of which appear as calamities. Yet the mind of that Bodhisattva remains without worry, without fear, without alarm, and without disturbance. After seeing such things in dreams, the Bodhisattva awakens, sits up, and thinks: “The things seen in dreams all exist within the three realms. When I attain Buddhahood, I will teach the Dharma for all sentient beings in the three realms in order to transform and guide them.” Subhuti, you should know that this is the sign of a non-retrogressive Great Bodhisattva.
Furthermore, Subhuti, how do we know that a Great Bodhisattva will attain Anuttara-samyak-sambodhi and, when becoming a Buddha, have a buddha-land where all people have no evil thoughts? Subhuti, at that time, the Great Bodhisattva may see in a dream animals devouring one another, or people suffering from epidemics. In his mind, he gradually gives rise to the aspiration and thinks: “I will become a Buddha. When I become a Buddha, my buddha-land will have no evil whatsoever.” Therefore, you should know that this Great Bodhisattva will indeed be so. Subhuti, you should know that when all evil is eliminated, that is the sign of non-retrogression.
Furthermore, Subhuti, a non-retrogressive Great Bodhisattva, upon awakening from a dream, may see a city wall or fortress burning and think: “I have already seen this in a dream.” Through this analogy and through this sign, he feels no fear. Through this analogy and this sign, he knows that his practices are complete. You should know that this is the sign of a non-retrogressive Great Bodhisattva. Because of this analogy and this sign, knowing that his practices are complete, he is a non-retrogressive Great Bodhisattva. “Now I examine carefully: what has just happened is no different from a dream. The city wall and fortress are now burning; through the power of my thoughts, they must be extinguished, destroyed, and no longer continue to burn.”
The Buddha continued:
Subhuti, if the fire is extinguished, if the fire disappears, if the fire no longer burns, then know that this Great Bodhisattva has received the prediction of Anuttara-samyak-sambodhi from the Tathagata, the Worthy One, the Perfectly Enlightened One, of the past. Know that this is the sign of non-retrogression. But if the fire does not go out, does not disappear, and does not cease burning, then know that this Great Bodhisattva has not yet received the prediction.
Subhuti, if the fire spirit burns this house but leaves another house untouched, or burns this village but leaves another village untouched, then know that the person whose house was burned is someone who in a previous life committed the offense of destroying the Dharma teachings. That person experiences the karmic result of his former actions, and the evil deeds of the past are thereby eliminated. From now onward, the remaining disasters caused by the offense of destroying the Dharma teachings will be exhausted, and the evil karma from previous lives will be eliminated. Subhuti, in this way, know that this Great Bodhisattva has not yet attained non-retrogression toward Anuttara-samyak-sambodhi.
Furthermore, Subhuti, through this analogy and this sign, knowing that his practices are complete, the Great Bodhisattva should see that he ought to use this analogy and this mark to explain and teach others.
Subhuti, if a man or woman is possessed by spirits or influenced by spirits, that Bodhisattva thinks: “Perhaps I have received the prediction just as the Tathagatas, Worthy Ones, Perfectly Enlightened Ones of the past predicted my attainment of unsurpassed perfect enlightenment. The thoughts of all unsurpassed perfectly enlightened Buddhas are pure. If I attain unsurpassed perfect enlightenment, then my thoughts will also be pure. Unsurpassed perfect enlightenment abandons the mind of the Arhat and abandons the mind of the Pratyekabuddha. Having abandoned the mind of the Arhat and the mind of the Pratyekabuddha, if one only uses the mind of unsurpassed perfect enlightenment, then one will become a Buddha; it is impossible not to become a Buddha. The present Buddhas throughout the countless buddha-fields in the ten directions know, see, and realize this. Today the Tathagata, the Worthy One, the Perfectly Enlightened One, clearly knows my thoughts. I will certainly attain unsurpassed perfect enlightenment, exactly as I say and exactly as I act. Since my words are true, through the power of my words, the spirit will depart.”
Then the Bodhisattva says: “What spirit is possessing this man or woman?” The spirit immediately departs. If the spirit does not depart when the Great Bodhisattva speaks these words, then know that this Great Bodhisattva has not received the prediction; that is, the Tathagata, the Worthy One, the Perfectly Enlightened One of the past did not predict this Bodhisattva’s attainment of unsurpassed perfect enlightenment.
The Buddha said to Subhuti:
That person is truly sincere. The evil Mara comes to the place of that Great Bodhisattva and says:
“If you remain here, if your name is such-and-such, if you have received the prediction, then I will disturb you.”
At that time, the Bodhisattva should say:
“I am a sincere person. The spirits must follow my words. I have truly received the prediction of attaining unsurpassed perfect enlightenment. If I am truly sincere, then that spirit must depart.”
The evil Mara thinks: “I will make the spirit depart.” Why? Because the evil Mara has greater power than the spirit, so the spirit does not dare disobey. Mara thinks: “It is through my supernatural power that the spirit departs.” Likewise, the Bodhisattva thinks: “It is through my supernatural power that the spirit departs.”
The Buddha continued:
The Bodhisattva does not know that the spirit departed because of Mara’s supernatural power, but instead believes it was due to his own power. Therefore, he becomes arrogant, looks down upon everyone, mocks everyone, does not respect the virtues and abilities of others, and says to people: “I received the prediction of Buddhahood from the Tathagata, the Worthy One, the Perfectly Enlightened One of the past, while all other people have not received the prediction.” Therefore, that Bodhisattva becomes conceited and proud, and anger arises again. As anger increases day by day, he moves farther and farther away from the wisdom of omniscience and loses the wisdom of unsurpassed perfect enlightenment. Such Bodhisattvas lack skillful means; as anger continues to grow, they fall into the two fruits of Arhat and Pratyekabuddha. Subhuti, such Bodhisattvas who practice the Bodhisattva path do not accomplish it. Such Great Bodhisattvas should recognize this as the action of Mara.
A Bodhisattva abandons good spiritual friends, does not speak with good spiritual friends, does not work together with good spiritual friends, and does not respect the virtues and abilities of good spiritual friends. Therefore, know that such a Bodhisattva is bound tightly by Mara. Thus, Subhuti, a Great Bodhisattva should recognize this as the action of Mara. Why should this be recognized? Because Mara comes before the Bodhisattva.
Mara constantly changes his form and comes to the Bodhisattva, saying:
“The Tathagata, the Worthy One, the Perfectly Enlightened One of the past, predicted that you would attain unsurpassed perfect enlightenment with such-and-such a name; your mother’s name was such-and-such, your father’s name was such-and-such, your elder brother’s name was such-and-such, your elder sister’s name was such-and-such, your younger brother’s name was such-and-such, your relatives’ names were such-and-such, your good spiritual friend’s name was such-and-such, your uncle’s name was such-and-such, your ancestors of seven generations’ names were such-and-such, your maternal family name was such-and-such, your paternal family name was such-and-such, you were born in such-and-such a city, born in such-and-such a country, born in such-and-such a district, born in such-and-such a county, born in such-and-such a village.”
If the Bodhisattva often speaks gentle words, or is presently speaking gentle words, Mara then says that in a previous life that Bodhisattva also spoke gentle words. If Mara sees that the Bodhisattva has great abilities, he says that the Bodhisattva in a previous life also had such abilities.
Or if he sees the Bodhisattva’s name, or sees him receiving alms, or practicing one-meal-a-day eating, or eating moderately, or refusing rice and eating only vegetables and fruits, or dwelling in charnel grounds, or dwelling in open places, or sitting beneath trees, or accepting invitations, or refusing invitations, or accepting only a small and sufficient amount, or not anointing the body with sesame oil, or speaking well, or debating skillfully, Mara sees these things and relies on them to speak false words:
“In your former life, you also discussed in this way. In your former life, you also practiced in this way, and therefore today you have become this way. Why? Because in your former life you practiced purity in this way, therefore today you have become this way. Because in your former life you cultivated purity and accumulated merit, therefore today you have attained this merit. If in your former life you were the child of such-and-such a family or clan, and had such practices in your former life, therefore now you also possess such pure practices.”
The mind of that Bodhisattva thinks: “I have become this way!”
The evil Mara immediately says:
He has already been given the irreversible prediction by the Tathāgata, Arhat, Fully Enlightened One of the past, therefore he is purified.
The Buddha said to Subhūti:
What I have said about the irreversible Bodhisattva should be examined through those comparisons, those characteristics, and those practices. If a Bodhisattva does not possess what I have spoken of, yet considers himself to be complete, then you should know that such a Bodhisattva will certainly not attain accomplishment; you should know that he has been harmed by Māra. Why? Because through those comparisons, those characteristics, the irreversible Mahābodhisattva knows that he completely does not possess them. Because Māra speaks of the merits of that Bodhisattva and the name of that Bodhisattva, that Bodhisattva hears Māra’s words and feels delighted in his heart, believing them to be true, and then develops an attitude of mocking others, despising fellow practitioners, and becoming arrogant. That Bodhisattva, because he accepts Māra’s words, loses his original practice and falls into Māra’s net.
Furthermore, Subhūti, because of accepting Māra’s words, the Mahābodhisattva does not recognize that this is Māra’s action and instead comes to think that he has attained Anuttara-samyak-saṃbodhi.
Māra further says:
“You will attain Anuttara-samyak-saṃbodhi. When you become a Buddha, what will your name be?”
That person thinks:
“I have attained such a thing! Previously, I also thought this way. I originally had such an intention; I originally thought this way!”
The Buddha taught:
That Bodhisattva, in this way, has already entered a state of inferior wisdom. That Bodhisattva lacks skillful means, yet thinks:
“The words about my name when I become a Buddha are also exactly as I thought before. I will certainly attain Anuttara-samyak-saṃbodhi with such a name.”
The Buddha taught:
Whether he follows Māra’s teachings or cooperates with Māra, the heavenly demon, from this alone it can be known that such a Bodhisattva has been deluded by Māra.
The Buddha said to Subhūti:
The Bodhisattvas whom I acknowledge are acknowledged because of those comparisons, those characteristics, and I do not teach them to act in such a way. What I teach is that they must never forget those comparisons and those characteristics. Instead, because of that name, they think:
“I am irreversible,”
and then despise other Bodhisattvas. Because of that contempt, they become separated from the Buddha, separated from the wisdom of omniscience, separated from the wisdom of Anuttara-samyak-saṃbodhi, separated from skillful means, forget Prajñāpāramitā, forget spiritual friends, and instead encounter evil spiritual friends. Such a Bodhisattva will fall into the paths of the Śrāvaka and Pratyekabuddha. If later, after a very long period of time, he diligently seeks the Buddha path, through the blessing of Prajñāpāramitā he will attain the path of Anuttara-samyak-saṃbodhi and proceed himself toward Buddhahood.
The Buddha taught:
When a Bodhisattva gives rise to the thought of accepting that name but does not realize it and does not repent, he will fall into the paths of the Śrāvaka and Pratyekabuddha.
The Buddha continued:
If there is a monk who has received the four grave precepts, and for some reason violates these four grave precepts, then he is no longer a Śramaṇa and is no longer a disciple of the Buddha. The corrupted Bodhisattva described above has even greater offense than that monk who violated the four grave precepts. That Bodhisattva says:
“I will be born in that village, that district, that region, that country.”
When such a thought arises, the offense is extremely grave. Bodhisattvas should understand this.
Leaving aside the four grave offenses, consider the five heinous crimes. When such a thought arises, one carries that grave offense. Because the Bodhisattva accepts that name, believes it in his heart, and then gives rise to such thoughts, he commits a great offense. Bodhisattvas should understand this.
Thus, Subhūti, because of that name, he is led by Māra into profound and heavy offenses.
Furthermore, Subhūti, the evil Māra sees a Mahābodhisattva practicing seclusion and comes to say:
“The Dharma of seclusion is correct. It is the Dharma praised by the Tathāgata, Arhat, Fully Enlightened One.”
The Buddha said to Subhūti:
I do not teach the Dharma of seclusion as meaning that Mahābodhisattvas should live alone, stay beneath a tree, or remain in a quiet and secluded place (Araṇya).
Subhūti said to the Buddha:
“World-Honored One among the Gods, in what places should Mahābodhisattvas practice seclusion? Is there another Dharma of seclusion? Does it also mean not living alone? Not staying beneath a tree? Not staying in a quiet and secluded place? What is this other Dharma of seclusion?”
The Buddha said to Subhūti:
Suppose everyone thinks that there are Arhats practicing the Dharma of seclusion. Everyone thinks that there are Pratyekabuddhas practicing the Dharma of seclusion. Everyone thinks that there are Mahābodhisattvas outside the city practicing the Dharma of seclusion. The Mahābodhisattvas who practice the Dharma of seclusion do not commit any evil deeds. The Bodhisattvas who practice the Dharma of seclusion may live alone, stay beneath a tree, or remain in a quiet and secluded place; clearly they are practicing the Mahābodhisattva’s Dharma of seclusion. I am pleased to teach them to practice this Dharma, not to teach them to avoid all people and stay in a place where no one is present. Mahābodhisattvas who uphold this Dharma of seclusion must practice it day and night, must constantly practice it. Therefore, Mahābodhisattvas should practice the Dharma of seclusion near cities. From this it can be understood that Mahābodhisattvas should practice the conduct of seclusion everywhere, whether living alone, staying beneath a tree, or remaining in a quiet and secluded place. I say that Mahābodhisattvas should practice the Dharma of seclusion in this way.
At that time, the evil Māra will come and teach the practice of seclusion, saying:
“Whether living alone, staying beneath a tree, or remaining in a quiet and secluded place, you should practice in this way.”
That Bodhisattva, hearing Māra’s teaching, then forgets the Dharma of seclusion taught by the Buddha.
Māra says:
“All paths are the same. You should choose the path of the Arhat, thinking there is no difference, and practice accordingly. The path of the Pratyekabuddha has no difference, and you should also practice accordingly. The Bodhisattva path has no difference, and you should also practice accordingly. Prajñāpāramitā is difficult to understand and enter. If you are practicing these practices, you should abandon Prajñāpāramitā.”
The Buddha taught:
That Bodhisattva has not attained what he wished for; instead, he practices according to the conduct taught by Māra. Because he has not clearly understood the true Dharma, that Bodhisattva instead uses that Dharma and despises other Bodhisattvas, thinking:
“Who could possibly be superior to me?”
and despises Bodhisattvas who practice near cities. The Bodhisattvas who practice near cities clearly manifest pure minds, thinking:
“I do not enter into abiding in the Dharma of Arhats; I do not enter into abiding in the Dharma of Pratyekabuddhas; I do not accept evil thoughts; I transcend the four dhyānas (the four meditative absorptions) and dwell in samādhi, attaining the fulfillment of my aspirations.”
The Buddha further taught:
A Bodhisattva without skillful means may travel to a wilderness hundreds of thousands of yojanas away, a place where animals do not come, where bandits do not come, where Rākṣasa demons do not come, and remain there for one hundred years, one hundred thousand years, one hundred thousand myriad years, or even longer; but if he does not understand this Dharma of seclusion, it is still useless. Such a Bodhisattva does not possess the complete Dharma of seclusion, yet thinks, uses it, and considers himself to have attained it. Because he completely does not know that he has lost the Dharma of seclusion, he instead considers himself to abide in the Dharma of seclusion. This is merely speaking words of division and discord, and he has not attained seclusion. I do not delight in the mind of such a Bodhisattva. I have said that the seclusion of a Mahābodhisattva is not like this. This is not knowing the Dharma of seclusion completely; at that time, he truly does not attain seclusion and thus loses the Dharma of seclusion.
The evil Māra flies over and stands in the sky, saying:
“Excellent, good son! This is the true Dharma of seclusion spoken by the Tathāgata, Arhat, Fully Enlightened One. You should practice this conduct of seclusion, and you will quickly attain the unsurpassed path of Anuttara-samyak-saṃbodhi.”
That Bodhisattva hears these words, becomes delighted, immediately rises from the place of seclusion, and goes to the place of the Bodhisattva practicing the conduct of seclusion near the city. This Bodhisattva is a person of virtue, yet he comes and speaks words of contempt, or says that this Bodhisattva’s practice is incorrect.
The Buddha taught:
Likewise, among the learned ones, there are some who are clearly practicing according to the Dharma of seclusion of the Great Bodhisattvas, yet on the contrary they are said to be incorrect. Among the learned ones there are also some who act contrary to the Dharma of seclusion of the Great Bodhisattvas but consider themselves correct. They respect those who are not worthy of respect. They become angry and hateful toward those who deserve respect. They say to that Bodhisattva:
“I practice seclusion. Someone flew to me and said: ‘Excellent, excellent! If this truly is the Dharma of seclusion, then one should practice according to it; therefore I have come to tell you.’ Now, if you practice according to me, practicing as I do, then no one can compare with you. If you practice in the midst of a city, then who would come to speak to you, who would come to advise you, or who would come to praise you: ‘Excellent, excellent!’?”
The Buddha taught:
That Bodhisattva is a person of virtue, yet is instead despised and treated with contempt in this way.
O Subhuti! A Bodhisattva should understand this. Like those who carry dead corpses (Candala), people without sincerity speak of faults in that Bodhisattva. They are enemies of the Bodhisattva. They are those who hate the Bodhisattva. They are the thieves of the world. Even if they wear the robes of a Śramaṇa, they are still no different from thieves. Even if they mingle among the ranks of virtuous Bodhisattvas, they are still thieves.
O Subhuti, one should not work together with such people, nor should one speak with them, nor should one respectfully regard and value them. Why? Because those who, filled with anger, destroy the wholesome hearts of others are precisely such people. You all should know this!
O Subhuti, why does the Great Bodhisattva not abandon the wisdom of Omniscience, and not relinquish Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment)? The reason the Great Bodhisattva does not abandon the wisdom of Omniscience and does not relinquish Supreme Perfect Enlightenment is because the purpose is to save and protect sentient beings.
Those who harm and destroy Great Bodhisattvas should not be associated with, should not be respected, and should not be gathered with. Rather, the Great Bodhisattva must protect the True Dharma, must firmly uphold oneself, must always urgently safeguard and preserve it, maintain a pure mind, constantly be cautious of habitual evil tendencies in the mind, always maintain a righteous mind, always know fear, and must not enter the Three Realms, which are the places where those who harm Bodhisattvas dwell.
The Great Bodhisattva should always direct loving-kindness toward them, always feel compassion for them and think of ways to bring them peace and security. The Great Bodhisattva should always guard his own thoughts so that evil thoughts do not arise, thinking:
“May I cause my mind to be completely without blemish. If I have an unwholesome thought, I must immediately let it go.”
O Subhuti, you should know that the Great Bodhisattva possesses such lofty practices of cultivation!
Chapter 19: GOOD SPIRITUAL FRIENDS
Furthermore, O Subhuti! The Great Bodhisattva who is practicing and wishes to attain Supreme Perfect Enlightenment must serve the Good Spiritual Friend, respectfully honor and attend upon the Good Spiritual Friend.
Subhuti asked the Buddha:
How can one know that he is a Good Spiritual Friend of a Great Bodhisattva? The Buddha told Subhūti:
The Buddha, the Heavenly One among Humans, is precisely the Good Spiritual Friend of Great Bodhisattvas. If there is someone who expounds Prajñāpāramitā and teaches people to enter into this scripture, then that person is the Good Spiritual Friend of Great Bodhisattvas. The six pāramitās are precisely the Good Spiritual Friend of Great Bodhisattvas. One should know that the six pāramitās are the Great Teacher, the path of Bodhisattvas, the protector, the foremost, and the commander-in-chief. All the Tathāgatas, Worthy of Offerings, Perfectly Enlightened Ones of the past, were born from Prajñāpāramitā. All the Tathāgatas, Worthy of Offerings, Perfectly Enlightened Ones of the future, will be born from Prajñāpāramitā. All the Tathāgatas, Worthy of Offerings, Perfectly Enlightened Ones presently existing throughout countless Buddha lands in the ten directions are also born from Prajñāpāramitā and accomplish the wisdom of Omniscience. They all attained the path through the four methods of embracing, and then used these four methods to rescue and protect sentient beings. What are the four methods of embracing? The first is giving to others, the second is speaking words that make people joyful (loving speech), the third is benefiting people (beneficial conduct), and the fourth is participating equally (sharing the same activity).
Subhūti! For Great Bodhisattvas, Prajñāpāramitā is the great teacher, the father, the mother, the home, the temple, the ferryboat, the place of refuge, and the guide. These six pāramitās are precisely the Dharma that saves and delivers sentient beings.
Why must Great Bodhisattvas learn the six pāramitās? Because they wish to cut off the root of doubt for all people, therefore all Great Bodhisattvas must learn Prajñāpāramitā.
Subhūti asked the Buddha:
What is the characteristic of Prajñāpāramitā?
The Buddha said to Subhūti:
Non-obstruction is the characteristic of Prajñāpāramitā.
Subhūti said:
Is the characteristic of non-obstruction of Prajñāpāramitā also the characteristic of all dharmas?
The Buddha taught:
That is correct, Subhūti! The characteristic of non-obstruction, which is the characteristic of Prajñāpāramitā, is also precisely the characteristic of all dharmas. Why? Subhūti, although dharmas are different from one another, all dharmas are empty. Therefore, Subhūti, the characteristic that all characteristics are empty is the characteristic of Prajñāpāramitā. Thus, Subhūti, the characteristic of Prajñāpāramitā is empty; according to that characteristic, all dharmas that arise are also empty.
Subhūti asked the Buddha:
Revered Heavenly One among Humans! If all dharmas are empty, then why do people wish to have birth without having a time of death, without having a time of extinction, and without reaching a point of final end? Yet emptiness has no increase, emptiness has no cessation, and because all dharmas are empty, there is no Unsurpassed Perfect Enlightenment within them. Since all dharmas are empty, therefore one cannot attain Unsurpassed Perfect Enlightenment. Revered Heavenly One among Humans! How should this Dharma be correctly understood?
The Buddha taught:
There are people who, day and night, wish to obtain that cause in order to reach that Dharma, and therefore they seek in this way.
Subhūti said:
Indeed, Revered Heavenly One among Humans! There are people who, day and night, wish to obtain that cause in order to reach that Dharma, and therefore they seek in this way.
The Buddha taught:
What do you think, Subhūti? Do you see me wishing to attain Dharma or not?
Subhūti replied:
Revered Heavenly One among Humans, I do not see that.
The Buddha taught:
Indeed, it is not so, Subhūti! By doing this oneself, does one attain Dharma or not?
Subhūti replied:
Indeed, Revered Heavenly One among Humans, no!
The Buddha taught:
What do you think, Subhūti? It is only because of this reason—namely, because they wish to obtain that cause in order to reach that Dharma—that some people become weary and suffer hardships, without ever having a moment of ease.
Subhūti said:
Indeed, Revered Heavenly One among Humans! Those who are at peace, because they wish to obtain that cause in order to reach that Dharma, become weary and suffer hardships without having a moment of rest.
The Buddha taught:
That is correct, Subhūti! Because of desire, people give rise to attachment. You should know that people are born originally from that desire. Within it there is nothing truly existent. What is not truly existent should not be considered attainment. That is completely not truly existent. Thus, Subhūti, there is no moment of complete extinction. Within this, there is absolutely no increase in birth. One who understands in this way is a Great Bodhisattva practicing Prajñāpāramitā.
Subhūti said to the Buddha:
One who understands in this way is a Great Bodhisattva because he does not seek form, does not seek feeling, perception, formations, or consciousness. One who understands in this way is a Great Bodhisattva practicing Prajñāpāramitā because he practices equality in all things. Arhats and Pratyekabuddhas cannot compare with him. The cultivation path of one whose virtue surpasses those beings cannot be matched by those who delight in having something to attain. That Great Bodhisattva should think: Having attained Prajñāpāramitā, one must practice in this way; namely, if a Great Bodhisattva practices day and night, he will quickly draw near to Unsurpassed Perfect Enlightenment.
The Buddha taught:
What do you think, Subhūti? Suppose all people in Jambudvīpa and all creatures that crawl, fly, and move throughout the four directions were all made into human beings. After all those beings had been born among humans, suppose they were all made to seek Unsurpassed Perfect Enlightenment. Having generated the aspiration to seek Buddhahood, they spent their whole lives practicing generosity, and then dedicated the merit of that generosity toward Unsurpassed Perfect Enlightenment. Subhūti, what do you think? Would the merit and virtue of that Great Bodhisattva’s giving be great?
Subhūti replied:
Revered Heavenly One among Humans, it would be extremely great, extremely great!
The Buddha taught:
The merit of that Great Bodhisattva’s generosity would not equal the merit of a Great Bodhisattva who has received Prajñāpāramitā and upholds it for one day. If, even for only one day, he practices in accordance with the teachings of Prajñāpāramitā, then the merit of this Great Bodhisattva surpasses the merit of the person described above. At times, when a Great Bodhisattva has received Prajñāpāramitā and practices according to that Dharma, that person is the most supremely honored among the assembly. Why? Because no one else can compare with that compassionate person; apart from the Buddhas, there is no one who can equal that Great Bodhisattva. That virtuous son deeply enters wisdom, fully understands that wisdom, and sees that all those who toil and suffer in the world at that time are truly pitiful. The eye of the path completely sees through the countless sentient beings, so the Bodhisattva never becomes lazy. Because he is not lazy, he attains that conduct. At that very moment, he feels profound compassion for sentient beings, yet he does not abide by this characteristic, nor does he abide by another characteristic.
Subhūti! The wisdom of Great Bodhisattvas is extremely bright and clear. Although they have not yet attained the fruit of Unsurpassed Perfect Enlightenment, they are already so wise. Bodhisattvas who cultivate according to this conduct are revered by all realms. Bodhisattvas progressing toward Unsurpassed Perfect Enlightenment never retreat.
If a Great Bodhisattva receives offerings from others, including sufficient clothing, blankets, food, drink, bedding, cushions, and medicine, and if the Bodhisattva’s mind remains firmly established in Prajñāpāramitā, then he can repay the kindness of those offerings and also approach the wisdom of Omniscience. Thus, Subhūti, a Great Bodhisattva who receives offerings has no fault; rather, it benefits sentient beings, because he only shows them the pure and true path. The wisdom of a Great Bodhisattva is boundless and immeasurable, illuminating sentient beings even in the realms of hell and enabling them to be liberated. A Great Bodhisattva who wishes to reveal the eye of the path to sentient beings uses precisely the Dharma within Prajñāpāramitā, so that they remember, practice, and follow those teachings. By remembering and practicing that Dharma, one enters Prajñāpāramitā, cultivates without movement, cultivates without wavering, does not form thoughts, does not think otherwise, and enters into Prajñāpāramitā. One should practice in this way, entering Prajñāpāramitā day and night, without becoming lazy or stopping.
O Subhūti! It is like when a virtuous man obtains a maṇi jewel: previously he had not obtained it, but later he obtains that maṇi jewel, and he rejoices with great delight. Having obtained that maṇi jewel, afterward he loses it, and because of this he becomes greatly sorrowful, standing or sitting in anxiety, thinking as though he had lost the seven treasures, thinking: “Why did I lose this precious treasure!?” In the same way, O Subhūti! A Great Bodhisattva who seeks the precious treasure must always be steadfast, must not let the mind lose the wisdom of Omniscience, and must always enter into that wisdom of Omniscience and contemplate Prajñāpāramitā.
Subhūti said to the Buddha:
If contemplation is employed, then the body (self) is lost; why then does the Great Bodhisattva contemplate and yet not lose the wisdom of Omniscience?
The Buddha said to Subhūti:
If the Great Bodhisattva knows that the unconditioned is not lost, then he does not lose Prajñāpāramitā. Why? O Subhūti! Prajñāpāramitā is empty. That Prajñāpāramitā neither increases nor decreases.
Subhūti asked:
Since that Prajñāpāramitā is empty, how does it give rise to a Great Bodhisattva who accomplishes the practice of Prajñāpāramitā and approaches Unsurpassed Complete and Perfect Enlightenment?
The Buddha taught:
No! O Subhūti! The Great Bodhisattva also neither increases nor decreases. If, when the Great Bodhisattva hears this sutra being expounded, he neither fears nor is frightened, then one should know that he is practicing Prajñāpāramitā.
Subhūti said to the Buddha:
In that case, does practicing Prajñāpāramitā mean practicing emptiness?
The Buddha said:
No! O Subhūti! Can anyone practice apart from Prajñāpāramitā? O Subhūti! Can one practice apart from emptiness? O Subhūti! Can one practice by destroying form? O Subhūti! Can one practice by destroying feeling, perception, formations, and consciousness? O Subhūti! Can one practice apart from feeling, perception, formations, and consciousness?
Subhūti said:
O Bhagavān among gods and humans! How is Prajñāpāramitā practiced?
The Buddha asked:
What do you think, O Subhūti? Do you see that dharma? Is there any dharma with which one can practice Prajñāpāramitā?
Subhūti replied:
O Bhagavān among gods and humans, I do not see it.
The Buddha asked:
O Subhūti! Do you see a dharma of Prajñāpāramitā for a Great Bodhisattva to practice?
Subhūti replied:
O Bhagavān among gods and humans, I do not see it.
The Buddha asked:
O Subhūti! Do you see a Great Bodhisattva practicing Prajñāpāramitā?
Subhūti replied:
O Bhagavān among gods and humans, I do not see it.
The Buddha asked:
O Subhūti! Do you see any dharma having a place where it arises?
Subhūti replied:
O Bhagavān among gods and humans, I do not see it.
The Buddha said to Subhūti:
The Great Bodhisattva attains the bliss of the Dharma of Non-arising (the patience of non-arising of phenomena). When the Great Bodhisattva fully attains the bliss of the Dharma of Non-arising, he receives the prediction of Unsurpassed Complete and Perfect Enlightenment. This is the attainment of the Thus Come One, Worthy of Offerings, Fully Enlightened One; there is no longer any fear, and all must protect and uphold it. The Great Bodhisattva should seek in this way, practice in this way, and strive in this way; then he will attain the wisdom of the Buddha, the supreme wisdom, the sovereign wisdom, the wisdom of Omniscience, and the wisdom of the Thus Come One. If he does not become a Buddha, then the words spoken by the Buddha would be incorrect.
Subhūti said to the Buddha:
Is it that those who attain all the dharmas of Non-arising receive the prediction of Unsurpassed Complete and Perfect Enlightenment?
The Buddha said to Subhūti:
It is not so.
Subhūti said to the Buddha:
How does a Great Bodhisattva attain Unsurpassed Complete and Perfect Enlightenment?
The Buddha said to Subhūti:
Do you see a dharma that receives the prediction of Unsurpassed Complete and Perfect Enlightenment?
Subhūti replied:
I do not see any dharma that receives the prediction of Unsurpassed Complete and Perfect Enlightenment.
The Buddha said:
That is correct! O Subhūti! Such dharmas are not attained from within them. The Bodhisattva does not think: “Through this dharma I will receive the prediction,” or “I will not receive the prediction.”