PRACTICING THE PATH OF PRAJÑĀ PĀRAMITĀ SUTRA
VOLUME 8
Chapter 20: ŚAKRA DEVĀNAM INDRA
Śakra Devānam Indra, within the great assembly, addressed the Buddha:
“The Prajñāpāramitā is extremely profound, difficult to understand and difficult to know. Those who hear a little of it, those who transcribe it, those who uphold it, and those who practice and study this profound Prajñāpāramitā—do they gain much merit?”
The Buddha said to Śakra Devānam Indra:
“What do you think, Kauśika? If all the people of Jambudvīpa fully cultivated and maintained all ten wholesome precepts, would their merit be great? Even multiplying that merit a hundred times, a thousand times, ten thousand times, hundreds of thousands of times, or countless hundreds of thousands of times, it still would not equal the merit of a virtuous man or virtuous woman who hears this Prajñāpāramitā, then transcribes it, upholds it, and practices and studies it.”
At that time, another monk in the assembly asked Śakra Devānam Indra:
“Is the merit of this virtuous man or virtuous woman greater than yours, Kauśika?”
Śakra Devānam Indra replied:
“Even if that person only gives rise to the aspiration for a moment, their merit is already greater than mine, how much more so if that person hears the Prajñāpāramitā and then transcribes it, upholds it, and practices and studies it. Those who hear the Prajñāpāramitā and abide according to that Dharma, according to those teachings, all surpass the devas, asuras, and the people of the world. They are the most supremely honored among the devas, asuras, and worldly people.
A great Bodhisattva who practices the Prajñāpāramitā not only surpasses the devas, asuras, and worldly people, but also surpasses the Śrotāpannas, Sakṛdāgāmins, Anāgāmins, Arhats, and Pratyekabuddhas. A great Bodhisattva who practices the Prajñāpāramitā not only surpasses Arhats and Pratyekabuddhas, but also surpasses Bodhisattvas who practice the Perfection of Giving without Prajñāpāramitā and without skillful means. They not only surpass Bodhisattvas who cultivate the Perfection of Moral Discipline, the Perfection of Patience, the Perfection of Diligence, and the Perfection of Meditation but have lost Prajñāpāramitā and lost skillful means.
A great Bodhisattva who practices the Prajñāpāramitā, if that great Bodhisattva has thoroughly mastered the Prajñāpāramitā, then the merit of all the devas, asuras, and people of the world combined cannot surpass the merit of that great Bodhisattva. A great Bodhisattva who practices the Prajñāpāramitā, if they become accustomed to steadfastly maintaining the Prajñāpāramitā within it, then that great Bodhisattva will quickly draw near to the wisdom of Omniscience. That great Bodhisattva is not far from the name of the Tathāgata. That great Bodhisattva, maintaining it in this way, is not far from the Buddha’s seat. That great Bodhisattva will no longer give rise to a mind of laziness or negligence.
A great Bodhisattva who learns in this way is truly learning the Buddha’s teachings, not learning the teachings of the Arhat, and not learning the teachings of the Pratyekabuddha. A great Bodhisattva who learns in this way will have the Four Heavenly Kings come to visit and say:
‘Quickly learn this Dharma, then the four assemblies of disciples will be liberated, will sit upon the Buddha’s throne, and will attain unsurpassed perfect enlightenment.’
A great Bodhisattva who learns in this way will constantly receive visits from the Four Heavenly Kings, how much more so from other heavenly sons. That great Bodhisattva is protected and remembered by the Tathāgata, the Worthy One, the Perfectly Enlightened One. A great Bodhisattva practicing the Prajñāpāramitā should practice in this way.
Even if a great Bodhisattva practicing the Prajñāpāramitā encounters sickness and suffering in the world, that great Bodhisattva himself never complains or feels resentment. This is a great Bodhisattva practicing the Prajñāpāramitā.”
Ānanda silently thought:
“Śakra Devānam Indra is speaking today by his own wisdom, but perhaps he is actually relying on the Buddha’s spiritual power?”
Śakra Devānam Indra knew Ānanda’s thought and said to Ānanda:
“I speak through the Buddha’s spiritual power.”
The Buddha said:
“That is correct, Ānanda! Śakra Devānam Indra is speaking the Dharma through the Buddha’s spiritual power.
Ānanda! At that very time, if a great Bodhisattva deeply contemplates the Prajñāpāramitā, practices the conduct of the Prajñāpāramitā, and learns the Prajñāpāramitā, then the evil hordes of Māra throughout the three-thousand-great-thousand worlds, their minds filled with sorrow, will wish to come together to disturb that great Bodhisattva. They will discuss among themselves:
‘What should we do to make that Bodhisattva, halfway through, become attached to attaining the fruit of the Arhat or Pratyekabuddha, and prevent that Bodhisattva from becoming a Buddha?’”
Chapter 21: ARROGANCE
The Buddha said to Ānanda:
Bodhisattvas, according to circumstances, learn Prajñāpāramitā; according to the Dharma, they wish to practice Prajñāpāramitā. At that time, the evil Māras in a certain Buddha land were all terrified and thought to themselves: “We want to cause this Bodhisattva to attain the fruit of an Arhat halfway through, so that he will not quickly attain Anuttara-samyak-saṃbodhi, and will not quickly become a Buddha.”
Furthermore, Ānanda, the evil Māras become sorrowful and anxious when they see a Bodhisattva cultivating and practicing Prajñāpāramitā. At that time, the evil Māras set fire on all four sides in order to intimidate that Bodhisattva. If the Bodhisattva becomes frightened, with his hair standing on end, then his mind retreats and becomes even more disturbed by confused thoughts.
The Buddha taught Ānanda:
Māra does not cause trouble for all Bodhisattvas; there are Bodhisattvas who are troubled and there are Bodhisattvas who are not troubled.
Ānanda said to the Buddha:
Which Bodhisattvas are troubled by Māra?
The Buddha told Ānanda:
If a Bodhisattva hears the profound and wondrous Prajñāpāramitā but does not delight in it, then Māra comes and causes trouble for him. Furthermore, Ānanda, if a Bodhisattva hears the profound and wondrous Prajñāpāramitā and his mind becomes doubtful, thinking, “I do not know whether Prajñāpāramitā exists or does not exist,” then Māra has an opportunity to trouble that Bodhisattva.
Furthermore, Ānanda, if a Bodhisattva distances himself from a good spiritual teacher, and that Bodhisattva does not wish to hear the Dharma of Prajñāpāramitā, nor understand it, nor know it, then how could he preserve Prajñāpāramitā? Therefore Māra has an opportunity to trouble that Bodhisattva.
Furthermore, Ānanda, if a Bodhisattva follows and serves an evil teacher, then the evil Māras have an opportunity to trouble that Bodhisattva. The Bodhisattva may even say:
“This person is truly a good teacher and will help me accomplish my aspirations. The other Bodhisattvas are not friendly toward me.”
For this reason, the evil Māras have an opportunity to trouble that Bodhisattva.
Furthermore, Ānanda, when hearing the profound and wondrous Prajñāpāramitā, if a Bodhisattva teaches another Bodhisattva: “Use this Dharma to study; use this Dharma to transcribe. I myself still do not understand this matter; can you understand it?” If this Bodhisattva speaks words belittling another Bodhisattva: “My practice is correct, while your practice is wrong,” then at that time the evil Māras rejoice greatly.
Māra then changes his appearance and comes to praise the Bodhisattva: “You will be born in such-and-such a land, into such-and-such a family.”
After hearing these words, that Bodhisattva then looks down upon another Bodhisattva who has perfected the practice of non-arrogance. That arrogant Bodhisattva has only a small amount of merit and lacks the characteristics of one who is irreversible. Although that Bodhisattva is within the state of irreversible merit, with little merit, he becomes arrogant and despises other Bodhisattvas, saying: “Your practice is not as good as mine.”
Therefore, the evil Māras become extremely delighted and say:
“Now there will be no shortage of those who fall into hell, the realm of animals, and the realm of hungry ghosts.”
The evil Māras use their supernatural powers to assist that Bodhisattva, causing whatever he says to be accepted by many people. Those who hear it all follow it, but those who learn according to that teaching become even more angry and resentful, their minds give rise to distorted thoughts, and therefore the actions of their three karmas of body, speech, and mind become contrary to one another. Because of this, that person accumulates even more offenses in the realms of hell, animals, and hungry ghosts. Therefore, the evil Māras rejoice greatly and are exceedingly happy.
If a person seeking the Bodhisattva path argues with a person seeking the Arhat path, then at that time the evil Māra secretly thinks: “The Bodhisattva has become separated from the wisdom of All-Knowing, and even though he is far away from it, the distance is not yet extremely far.”
If a Bodhisattva then argues with another Bodhisattva, at that time the evil Māra secretly thinks: “Both of these Bodhisattvas have become very far removed from Buddhahood.”
The Buddha told Ānanda:
A Bodhisattva who has not yet attained the irreversible stage argues with an irreversible Bodhisattva and insults an irreversible Bodhisattva. After that Bodhisattva has insulted him, according to the thoughts in his mind, his anger increases further; according to each thought, it becomes one kalpa.
Although the Bodhisattva has evil thoughts, if he does not abandon the wisdom of All-Knowing, then after countless kalpas, at the end of the future age, he will again arouse the mind for enlightenment.
Ānanda said to the Buddha:
Can a mind that has given rise to an evil thought repent within that very matter?
Or must one pass through that many kalpas?
The Buddha taught Ānanda:
“Within my Dharma, even extremely great offenses can be repented of.”
The Buddha continued:
If a Bodhisattva has evil thoughts, becomes angry and resentful, and takes delight in it, even boasting about it to others, then that Bodhisattva can no longer cause repentance to arise.
If there is a Bodhisattva who has cursed, insulted, and become angry, but then thinks to himself:
“Ah, what I have done is not good. In the future I will not dare to do such a thing again.”
Then he severely reproaches himself:
“Being born as a human is difficult; therefore I must yield to others. How much more should I avoid arguing with others? I should become a bridge for all beings throughout the ten directions to step upon me and cross over. Since I have such an intention, how could I still have the mind to argue with others?
I should stand still like a deaf goat. When all harmful things come upon me, I will endure them patiently, and my mind will not commit any evil. When I become a Buddha, I will lead all beings throughout the ten directions to abide in Parinirvāṇa. I will no longer argue or become angry with others, because they follow the path of the Arhat.”
Ānanda said to the Buddha:
What are the rules by which Bodhisattvas should live together with Bodhisattvas?
The Buddha told Ānanda:
Bodhisattvas and Bodhisattvas should regard one another as Buddhas, thinking:
“We share the same teacher, the same boat, and the same path. The Dharma that this Bodhisattva learns, I also must learn.”
In this way, if there are other Bodhisattvas who wish to study the path of the Arhat or Pratyekabuddha, or to work together with them, if there are people like this, then we should not work together with them.
But if there are worldly people who seek the Buddha path, then we should follow them in learning, meaning that we learn together in the same Dharma.
Chapter 22: LEARNING
Subhūti said to the Buddha:
Does a Bodhisattva who learns impermanence thereby learn the wisdom of All-Knowing? Does one who learns the unborn nature thereby learn the wisdom of All-Knowing? Does one who learns to abandon lust thereby learn the wisdom of All-Knowing?
The Buddha told Subhūti:
Regarding your question: “Does one who learns impermanence learn the wisdom of All-Knowing?”
Subhūti, what do you think? The Tathāgata originally has no dependent causes and conditions by which he attains Tathāgatahood. Does the designation “originally nonexistent” ever come to an end?
Subhūti said to the Buddha:
There is no time of exhaustion.
The Buddha said to Subhūti:
Learning in this way is learning Prajñā-pāramitā; learning in this way is learning the Tathāgata’s ground, learning the Ten Powers, learning the Four Fearlessnesses, learning all the teachings of the Buddha. A Bodhisattva who learns in this way practices all the teachings. A Great Bodhisattva who learns in this way cannot be destroyed halfway by Māra or Māra’s followers. A Bodhisattva who learns in this way quickly attains non-retrogression. A Bodhisattva who learns in this way quickly approaches Buddhahood. A Bodhisattva who learns in this way is learning the entire Buddha path. A Bodhisattva who learns in this way is learning the Dharma. A Bodhisattva who learns in this way is great loving-kindness and compassion. A Bodhisattva who learns in this way is learning the equal mind. A Bodhisattva who learns in this way turns the Threefold and Twelvefold Dharma Wheel. A Bodhisattva who learns in this way is learning the liberation of all beings throughout the ten directions. A Bodhisattva who learns in this way is learning the Dharma-gate of ambrosia.
The Buddha continued:
Only those who are not lazy can learn in this way. Learning in this way is learning among all human beings throughout the ten directions. A Bodhisattva who learns in this way will not fall into the realms of hell, animals, or hungry ghosts. A Bodhisattva who learns in this way will certainly not be born in remote border lands. Learning in this way, one will no longer be born among the foolish and impoverished. Learning in this way, one will no longer be blind, deaf, mute, or speech-impaired. Learning in this way means not destroying the ten wholesome precepts. Learning in this way means not following divination or rituals for removing misfortune. Learning in this way means staying far away from those who do not uphold the precepts. A Bodhisattva who learns in this way does not aspire to be born in the long-lived heavens. Why? Because the Bodhisattva possesses the skillful means of Prajñā-pāramitā. What are skillful means? Skillful means arise from Prajñā-pāramitā; using the awesome power of skillful means, one enters meditation without following the phenomena of meditation. A Bodhisattva who learns in this way obtains the power of purity, the power of fearlessness, and the pure power of the Buddha’s teachings.
Subhūti said to the Buddha:
The Buddha’s teachings are originally all pure. How does a Bodhisattva obtain the pure Dharma?
The Buddha said to Subhūti:
A Bodhisattva who learns in this way learns the pure Dharma of non-attainment. The teachings are pure, indeed so, Subhūti! When a Bodhisattva practices Prajñā-pāramitā without regret or weariness, that itself is practicing Prajñā-pāramitā. Those who have not attained the path, being foolish, do not understand this Dharma and do not see this matter. For the sake of all beings, the Bodhisattva always diligently strives. “When all beings see me, they too will follow me and strive diligently.” Therefore, the Bodhisattva obtains the fearless power of diligence. A Bodhisattva who learns in this way knows all the thoughts and intentions of beings throughout the ten directions, and no one can surpass them.
For example, on this earth there are few places where gold and silver can be mined. Likewise, Subhūti, there are few people who cultivate and study according to the teachings of Prajñā-pāramitā.
For example, few people find the land of a Wheel-Turning King, while many find the lands of lesser kings. Likewise, Subhūti, few people cultivate and study according to the teachings of Prajñā-pāramitā, while many seek the fruits of Arhatship and Pratyekabuddhahood. There are Bodhisattvas who have only recently generated the aspiration for enlightenment, but few cultivate and study according to the teachings of Prajñā-pāramitā. Even among Bodhisattvas who practice and study Prajñā-pāramitā, few attain non-retrogression. A Bodhisattva should think: “I must make effort in cultivation and study in order to attain non-retrogression.”
Furthermore, Subhūti, when a Great Bodhisattva practices Prajñā-pāramitā, they do not become angry with others, do not seek out others’ faults, have no stingy or greedy mind, no mind that breaks the precepts, no angry mind, no lazy mind, no deluded mind, and no foolish mind. When a Bodhisattva learns Prajñā-pāramitā, all the other pāramitās are contained within it. A Bodhisattva learning Prajñā-pāramitā illuminates all the pāramitās because they all enter into the pāramitās. A Bodhisattva learning Prajñā-pāramitā becomes complete in all the other pāramitās.
For example, someone might say that the sixty-two external views all belong to the view of self (the view of what belongs to the self). Likewise, Subhūti, when a Bodhisattva learns Prajñā-pāramitā, it encompasses all the other pāramitās. Subhūti, for example, when a person dies and their life comes to an end, all the faculties decay and disappear. Likewise, Subhūti, when a Bodhisattva learns Prajñā-pāramitā, it includes all the other pāramitās. A Bodhisattva who wishes to learn all the pāramitās must learn Prajñā-pāramitā. A Bodhisattva who wishes to learn Prajñā-pāramitā is learning the infinite.
Subhūti, what do you think? Is the number of people in a Buddha land great?
Subhūti replied:
Extremely great!
The Buddha taught:
If there were a Bodhisattva who throughout their entire life made offerings to all beings in such a Buddha land, would the merit of that Bodhisattva be great?
Subhūti said to the Buddha:
Extremely great!
The Buddha said to Subhūti:
That merit and virtue is not equal to the merit and virtue of a Bodhisattva who upholds and receives Prajñā-pāramitā for the brief moment of a finger snap.
The Buddha continued:
Prajñā-pāramitā is exceedingly noble. Through this Dharma one quickly attains Buddhahood. Subhūti, therefore, a Bodhisattva who wishes to attain Anuttara-samyak-sambodhi and become the most honored among all people throughout the ten directions, who wishes to give alms to all impoverished beings throughout the ten directions, who wishes to seek the Buddha realm, who delights in attaining Buddha wisdom, who wishes to teach the Dharma with the lion’s roar, and who wishes to reach the place of the Buddha—if a Bodhisattva wishes to attain all these things, they must learn Prajñā-pāramitā. A Bodhisattva learning Prajñā-pāramitā is learning all other teachings.
Subhūti said to the Buddha:
Does a Bodhisattva still need to learn the Dharma of Arhatship?
The Buddha said to Subhūti:
Although knowing the Dharma of Arhatship, the Bodhisattva does not delight in it and does not learn it. The merits created by an Arhat—why would the Bodhisattva need to attain them? Although the Bodhisattva knows all the practices cultivated by Arhats, they do not learn, practice, or abide in that Dharma. A Bodhisattva who learns in this way cannot be surpassed by anyone in the world, and rises above Arhats and Pratyekabuddhas. A Bodhisattva who learns in this way is close to All-Wisdom. A Bodhisattva who learns in this way does not depart from Prajñā-pāramitā and practices Prajñā-pāramitā. A Bodhisattva who learns in this way abides in the wisdom of All-Wisdom without increase or decrease, leaving behind the path of Arhats and Pratyekabuddhas.
If a Bodhisattva again thinks: “By receiving and upholding this Prajñā-pāramitā, I will attain the wisdom of All-Wisdom,” then having even the slightest such thought means they are not practicing Prajñā-pāramitā. Practicing Prajñā-pāramitā also does not involve thinking about Prajñā-pāramitā. A Bodhisattva must maintain the wisdom of All-Wisdom, yet have no thought, no perception, and no object of conception. This is practicing Prajñā-pāramitā.
Chapter 23: PRESERVING AND PRACTICING
At that time, Śakra, Lord of the Devas, was sitting in the Dharma assembly and silently thought:
The Bodhisattva who is practicing Prajñā-pāramitā cannot be surpassed by anyone among the people of the ten directions, how much less could anyone surpass one who advances toward Buddhahood! To be born among human beings in the ten directions is difficult; having already obtained a long and peaceful life and having one person who generates the aspiration to practice the Buddha path is difficult; how much more difficult is it to wholeheartedly practice the Buddha path! A person who becomes the foremost leader guiding all beings throughout the ten directions—such a person is difficult to find.
At that time, Śakra, Lord of the Devas, transformed flowers of the Mandārava kind and scattered them over the Buddha. After scattering the flowers, he said:
A person who practices the Bodhisattva path and aspires toward Buddhahood will certainly accomplish their vows. I will remain by the side of those who cultivate this practice and support them, because they will certainly become Buddhas. All the teachings spoken of in the sutra, such as the teaching of the wisdom of Omniscience, the teachings of the Tathāgata, and so forth, are all complete; the same is true of the teaching of non-retrogression.
Śakra, Lord of the Devas, said:
A person with sincere resolve who seeks the Buddha path, once they remember this Dharma of Prajñāpāramitā, will never again be separated from the Buddha path.
Śakra, Lord of the Devas, continued:
I wish that those within this Dharma would increasingly remember and never become weary of the suffering of birth and death. All of the world is suffering; for the sake of all beings, they therefore must cultivate practices that are difficult and hard to accomplish. Their minds think: Those who have not yet crossed over, I must help them cross over. Those who are not yet liberated, I must liberate them. Those who are afraid, I must make them peaceful and secure. Those who have not yet attained Parinirvāṇa, I must enable them all to attain Parinirvāṇa.
Śakra, Lord of the Devas, asked the Buddha:
How much merit does one who rejoices in the merits of a Bodhisattva who has just generated the aspiration receive? How much merit does one who rejoices in the merits of a Bodhisattva who is progressing through the stages receive? How much merit does one who rejoices in the merits of a non-retrogressing Bodhisattva up to the Bodhisattva of the One-Life Remaining receive?
The Buddha said to Śakra, Lord of the Devas:
The weight of Mount Sumeru can still be measured, but the merit of one who rejoices in the merits of a Bodhisattva who has just generated the aspiration cannot be measured.
A Buddha-land (a trichiliocosm, a great thousand-thousand world system) can still be measured, but the merit of one who rejoices in the merits of a Bodhisattva who is progressing through the stages has no limit.
If one were to use one one-hundredth of a strand of hair to absorb all the water of the ocean in a Buddha-land, one could still count the number of drops of water on the tip of that strand of hair; but the merit of one who rejoices in the merits of a non-retrogressing Bodhisattva cannot be counted.
If one used a hu, half a hu, a dou, half a dou, a sheng, or half a sheng as measures to measure the space of countless Buddha-lands, one could still measure and know how much space there is; but the merit of one who rejoices in the merits of a Bodhisattva of the One-Life Remaining is inexhaustible.
Śakra, Lord of the Devas, said to the Buddha:
Those who are deluded by Māra when they hear this Dharma do not rejoice. Those who belong to Māra’s retinue, when they hear this Dharma, do not rejoice. Those who come down here from Māra’s heavenly palace and hear this Dharma do not rejoice. Why is this? Because although these people may generate the aspiration to seek the Buddha path, their minds still contain the realm of Māra. Therefore, one should rejoice in the merits of those who generate the aspiration to seek the Buddha path, even if those people’s minds still contain the realm of Māra; one should rejoice in the merits of those whose minds do not leave the Buddha, do not leave the Sutra, and do not leave the Bhikṣu Saṅgha.
The Buddha said to Śakra, Lord of the Devas:
It is just as you have said, Śakra, Lord of the Devas. One who rejoices in merits is close to the Buddha. Through this merit of rejoicing, in every lifetime wherever they are born, they are always desired by others as an object of offering, never hear words of slander, do not fear falling into evil destinies, are often born in heaven, and are always respected by others. Why is this? Because this person rejoices in the merits of Bodhisattvas, because this person is able to support all beings. Why is this? Because a Bodhisattva who has just generated the aspiration gradually advances through cultivation until attaining Buddhahood, and after becoming a Buddha will liberate all beings throughout the ten directions.
Subhūti said to the Buddha:
If the mind is like an illusion, how can one attain Buddhahood?
The Buddha asked Subhūti:
Subhūti, what do you think? Do you see illusion?
Subhūti replied:
I do not see it.
The Buddha asked:
Illusory transformations are also not seen. The illusory mind is separated, and illusory transformations are separated. Although the illusory mind is separated, if one sees other phenomena, will one attain the Buddha path?
Subhūti said to the Buddha:
No.
The Buddha taught:
Seeing is also not separate from illusory transformations. Apart from the illusory mind, one also does not see that one will attain the Buddha path. There is also no Dharma, and there is also no seeing; then how can one say that this Dharma is attained or not attained? That Dharma originally has no separation, and originally has no attainment or non-attainment. It is originally unborn, and there is also no person who becomes a Buddha. Even if there were no Dharma, one still could not attain Buddhahood.
Subhūti said to the Buddha:
If this is so, Prajñāpāramitā, being separated from the root (ultimately separated, completely separated), has no opposing counterpart. Being separated from the root, there is no counterpart, no realization, no preservation, no cultivation, and no Dharma that will be realized. Why? Because apart from Prajñāpāramitā there are originally no characteristics, and since there is originally no separation, why should one attain the Buddha path within Prajñāpāramitā? The Buddha is separated from the root and has no possession. Since there is no possession, how can one attain Buddhahood?
The Buddha said to Subhūti:
As you, Venerable One, have just said, when separated from the root there is no Prajñāpāramitā; when separated from the root there is no wisdom of Omniscience.
The Buddha continued:
Although one knows that when separated from the root, Prajñāpāramitā itself does not arise from anywhere, the Venerable One should contemplate in this way: By deeply entering and preserving that Dharma, one is separated from the root and has no possession, and therefore attains Buddhahood.
The Buddha said to Subhūti:
Although one knows that when separated from the root there is no Prajñāpāramitā, this means not preserving Prajñāpāramitā; yet a person who does not fully practice Prajñāpāramitā cannot attain Buddhahood.
The Buddha taught:
As Subhūti has said, because one does not cling to the act of attaining Prajñāpāramitā, one attains Buddhahood; one also does not attain Buddhahood because of separation or non-separation from Prajñāpāramitā, nor can one attain Buddhahood by leaving Prajñāpāramitā. A person who does not attain Prajñāpāramitā cannot attain Buddhahood.
Subhūti said to the Buddha:
World-Honored One! The Bodhisattva who practices the profound Prajñāpāramitā is truly rare and wondrous.
The Buddha said to Subhūti:
You have said: “The Bodhisattva who practices the profound Prajñāpāramitā is truly rare and wondrous.” But the Bodhisattva says: “I diligently cultivate practices that are difficult and hard to accomplish, diligently cultivate the profound Dharma, yet not because I wish to attain Nirvāṇa.”
Subhūti said to the Buddha:
O Blessed One! Having spoken thus, the Bodhisattva does not consider himself to be diligently cultivating difficult and hard-to-practice austerities. Why is this? Because there is no one who attains realization, there is no Prajñā-pāramitā that is attained, and there are no scriptural teachings that are attained. Any Bodhisattva who, upon hearing such words, does not worry, does not fear, does not become weary, and does not dislike them is a Bodhisattva practicing Prajñā-pāramitā. Although practicing in this way, yet not seeing that one is practicing, that is practicing Prajñā-pāramitā. Although being close to the Buddha, yet not seeing it, that is practicing Prajñā-pāramitā. Although being far removed from the states of Arhat and Pratyekabuddha, yet not seeing it and not thinking about it, that is practicing Prajñā-pāramitā.
For example, space does not think that it is either near or far. Why is this? Because space originally has no form or appearance. Practicing Prajñā-pāramitā does not have the Buddha as something near. Why is this? Because Prajñā-pāramitā has no form or appearance.
For example, a magician creates an illusory person. The person created through transformation does not think whether the magician is close to him or far away from him. Why is this? Because the transformed person has no form or appearance. Likewise, Prajñā-pāramitā does not think that the fruits of Arhatship and Pratyekabuddhahood are far away, nor that the Buddha path is close. Why is this? Because Prajñā-pāramitā has no form or appearance.
For example, a reflection appearing in water does not think about why the reflection appears in the water. Whether someone is near, it does not think that they are near; whether someone is far, it does not think that they are far. Why is this? Because the reflection has no form or appearance. Likewise, Prajñā-pāramitā does not think that the fruits of Arhatship and Pratyekabuddhahood are far away, nor that the Buddha path is close. Why is this? Because Prajñā-pāramitā has no form or appearance. Prajñā-pāramitā neither loves nor hates. The virtue-nature of the Tathāgata has no place of attachment and no place of arising. Prajñā-pāramitā is likewise: it has no arising and nothing to which it clings.
For example, the Tathāgata creates a transformed person. The person created through transformation does not think that the fruits of Arhatship and Pratyekabuddhahood are far away from him, nor does he say that the Buddha path is close. Why is this? Because the transformed person has no form or appearance. Prajñā-pāramitā likewise does not think that the fruits of Arhatship and Pratyekabuddhahood are far away, nor does it think that the Buddha path is close. Why is this? Because Prajñā-pāramitā has no form or appearance.
For example, a skillful craftsman creates a mechanical person. The mechanical person cannot move by itself, but moves because it is controlled. The mechanical person does not think: “I must move, bend, stretch, bow, and raise my head so that the spectators will praise me.” Why is this? Because the mechanical person originally has no thoughts. Likewise, Prajñā-pāramitā follows according to the practitioners, and each person realizes it for himself. Nevertheless, Prajñā-pāramitā also has no form or appearance and no discriminating thought.
For example, a large ship is built to carry merchants across the sea, but the ship does not think: “I must carry the merchants across the sea.” Why is this? Because the ship originally has no thoughts. Likewise, Prajñā-pāramitā follows according to the practitioners, and each person realizes it for himself. Nevertheless, Prajñā-pāramitā also has no form or appearance and no discriminating thought.
For example, the land and fields produce all kinds of plants, grasses, and hundreds of varieties of grain, but the earth does not think: “I must produce or not produce.” Prajñā-pāramitā gives rise to the various scriptural teachings but does not think: “From within me they arise or do not arise.” Why is this? Because Prajñā-pāramitā originally has no form or appearance.
For example, the wish-fulfilling maṇi jewel gives rise to other precious jewels. Prajñā-pāramitā gives rise to other scriptural teachings for transmission and instruction. Nevertheless, Prajñā-pāramitā also has no discriminating thought.
For example, the sun shines throughout the four continents of the world, but its light does not think: “I must shine everywhere.” Prajñā-pāramitā illuminates all the scriptural teachings. Nevertheless, Prajñā-pāramitā also has no discriminating thought.
For example, water flows and there is no place it does not reach, but water does not think: “I must have a place to flow to.” Prajñā-pāramitā reaches all the scriptural teachings. Nevertheless, Prajñā-pāramitā also has no discriminating thought.
For example, wind reaches everywhere, but wind does not think: “I must have a place to go.” Likewise, Prajñā-pāramitā accomplishes all the scriptural teachings. Nevertheless, Prajñā-pāramitā also has no discriminating thought.
For example, Mount Sumeru is adorned by the Heaven of Trāyastriṃśa on its summit, but Mount Sumeru does not think: “On my summit I must use the Heaven of Trāyastriṃśa as an adornment.” Prajñā-pāramitā accomplishes the wisdom of omniscience. Nevertheless, Prajñā-pāramitā also has no discriminating thought.
For example, the great ocean produces most of the rare and precious treasures, but the ocean does not think: “I must produce all kinds of precious treasures.” Likewise, Prajñā-pāramitā gives rise to all the scriptural teachings. Nevertheless, Prajñā-pāramitā also has no discriminating thought.
For example, the Buddha gives rise to all virtues and, with an equal mind, protects all beings throughout the ten directions. Likewise, Prajñā-pāramitā is accomplished in relation to all the scriptural teachings.
Chapter 24: STRONG AND WEAK
Śāriputra asked Subhūti:
“Is the practice of Prajñā-pāramitā by a Great Bodhisattva a lofty practice?”
Subhūti replied:
I heard the Buddha say that the Great Bodhisattvas who practice the Prajñā-pāramitā are not practicing a difficult or lofty conduct.
Several hundred thousand gods of the Desire Realm thought: We must pay homage to those who have aroused the aspiration to practice the Bodhisattva path throughout the ten directions. Why? Because those Bodhisattvas practice the Prajñā-pāramitā without, halfway through, entering Nirvāṇa. Those Bodhisattvas cultivate practices that are difficult and arduous, and they do not, halfway through this Dharma, fall into attachment to the matter of attaining realization.
Subhūti said to the gods:
Although they do not halfway through fall into attachment to the matter of attaining realization and do not consider it a difficult and arduous practice, the Bodhisattva still diligently, for countless beings beyond calculation, puts on the armor of great merit and virtue and delivers them to attain Nirvāṇa—this alone is the difficult and arduous practice. Those who are delivered are originally empty; being originally empty, they do not truly exist. That Bodhisattva thinks: Because I wish to deliver beings, to deliver all people, because I wish to deliver emptiness. Why? Because emptiness has neither distance nor closeness, and it does not truly exist. Therefore the Bodhisattva diligently cultivates the difficult and arduous practice. The Bodhisattva seeks beings who originally do not exist; wishing to deliver beings is delivering empty space. Wearing the armor of great merit and virtue is for the sake of beings. The Bodhisattva puts on the armor of great merit and virtue wishing to cross over and deliver beings; therefore the Bodhisattva puts on the armor of great merit and virtue for the sake of all beings. As the Buddha taught, beings have no root; knowing clearly that beings do not truly exist is delivering beings. Any Bodhisattva who hears these words and is neither frightened nor afraid is a Bodhisattva practicing the Prajñā-pāramitā. Abandoning beings because beings originally do not exist; abandoning form because form originally does not exist; abandoning feeling, perception, formations, and consciousness because feeling, perception, formations, and consciousness originally do not exist; abandoning all sūtras and teachings because all sūtras and teachings originally do not exist. Any Bodhisattva who hears these words and is not afraid, not frightened, and does not become lazy is a Bodhisattva practicing the Prajñā-pāramitā.
The Buddha asked Subhūti:
Why is it that the Bodhisattva is not afraid and does not become lazy?
Subhūti said to the Buddha:
Because it is originally empty, there is no fear; because it is originally pure, there is no laziness. Why? Because when seeking laziness, laziness is originally nonexistent, and the causes of laziness are also nonexistent. Any Bodhisattva who hears these words and is not afraid and does not become lazy is a Bodhisattva practicing the Prajñā-pāramitā. When a Bodhisattva practices this Dharma, the gods pay homage, and all Brahmā deities pay homage.
The Buddha said to Subhūti:
Not only do the gods and Brahmā deities pay homage to that Bodhisattva, but even the gods of the heavens of Pure Light, Universal Purity, Vast Fruit, and even the gods of the Heaven of Neither Thought nor No Thought all pay homage to the Bodhisattva practicing the Prajñā-pāramitā. Countless Buddhas in the present throughout the ten directions all protect and remember the Bodhisattva practicing the Prajñā-pāramitā, knowing that the Bodhisattva practicing the Prajñā-pāramitā is irreversible. Suppose that all the people in Buddha-lands as numerous as the sands of the Ganges were all demons, and each demon transformed into a number of people equal to the sands of the Ganges as their followers. Suppose that those demons and their followers wished together to harm a Bodhisattva practicing the Prajñā-pāramitā; they still would not be able to harm the Bodhisattva halfway through, nor would they be able to disturb the Bodhisattva halfway through.
A Bodhisattva has two Dharma practices, through which, while practicing the Prajñā-pāramitā amid those demons, they cannot be disturbed. What are these two? First, seeing that all teachings are empty. Second, not abandoning all beings throughout the ten directions; on the contrary, protecting and supporting them. These are the two practices.
A Bodhisattva has two Dharma practices that make it impossible for demons to move them. What are these two? First, not forgetting their original vows. Second, receiving the protection and mindfulness of all Buddhas throughout the ten directions. These are the two practices.
When a Bodhisattva practices the Prajñā-pāramitā, gods come to the Bodhisattva and ask about the profound Dharma. The gods praise the Bodhisattva: Today, if the Bodhisattva practices according to this teaching, they will soon attain Buddhahood. One who practices according to this teaching rescues those suffering beings who need to be rescued and becomes a place of refuge for those who have no place of refuge. The Bodhisattva becomes a dwelling place of the true Dharma for all beings, causing those without eyes to obtain bright eyes. The Bodhisattva who follows the Prajñā-pāramitā and practices according to this Dharma receives support from countless Buddhas in the present throughout the ten directions. The Bodhisattva practicing the Prajñā-pāramitā has their merits and virtues spoken of by the Buddhas to the four assemblies of disciples in their own Buddha-lands. All Buddhas praise that Bodhisattva.
The Buddha said to Subhūti:
It is like today when I praise the Buddha Ralinna Truongna. The Buddha also said:
The Bodhisattvas who today are practicing the Prajñā-pāramitā in my Buddha-land, and the Buddhas throughout the ten directions today also praise the Bodhisattvas practicing the Prajñā-pāramitā; it is just the same.
Subhūti said to the Buddha:
Do all Buddhas praise Bodhisattvas in this way?
The Buddha said:
The Buddhas praise them without end!
The Buddha said to Subhūti: There are people practicing the Bodhisattva path who have not yet attained non-retrogression; even they are praised by the Buddhas.
Subhūti asked the Buddha:
Who are the people who practice the Bodhisattva path and are praised by the Buddha? The Buddha said to Subhūti:
There were Bodhisattvas in former lives who followed Buddha Aśoka when the Buddha was practicing the Bodhisattva path, and there were Bodhisattvas in former lives who followed Buddha Lālīna Trượng-na when the Buddha was practicing the Bodhisattva path. There were Bodhisattvas who followed those teachings; therefore, all Buddhas throughout the ten directions praised those Bodhisattvas.
Furthermore, Subhūti! A Mahābodhisattva who practices the Prajñāpāramitā has faith that all dharmas originally do not arise from anywhere. That Bodhisattva has not yet attained the Dharma of the Bliss of Non-arising. Within this, establishing faith that all dharmas are originally empty, although that Bodhisattva has not yet attained the irreversible stage, he believes that all dharmas are originally empty, like Nirvāṇa. Although that Bodhisattva has not yet entered the irreversible stage, if he practices according to this teaching, he will quickly attain irreversibility. There are Bodhisattvas who practice according to this Dharma; therefore, all Buddhas throughout the ten directions together praise those Bodhisattvas. Bodhisattvas guide those at the stages of the Śrāvaka path of Arhat and Pratyekabuddha so that they turn toward the Buddha path. If there is a Bodhisattva who practices the Prajñāpāramitā and is praised by all Buddhas, know that this Bodhisattva will before long enter the irreversible stage.
Furthermore, Subhūti! A Bodhisattva hears the profound Prajñāpāramitā, believes in it, and has no doubt. The Bodhisattva thinks: “As the Buddha has taught, it is certainly not different from this.” Such a Bodhisattva will later be able to hear the Prajñāpāramitā from Buddha Aśoka, and what other Bodhisattvas hear will also be the same. A Bodhisattva who has such faith in the Prajñāpāramitā has already entered the irreversible stage. If there is someone who hears the Prajñāpāramitā and believes in it, that merit is extremely great, how much more so for a Bodhisattva who practices according to the teaching of the Prajñāpāramitā. Those who practice according to this teaching will quickly enter the wisdom of Omniscience.
Subhūti said to the Buddha:
Suppose that apart from the very nature of emptiness there is no Dharma that can be attained; then through what Dharma is there someone who becomes a Buddha? Through what Dharma is it said that there is someone who expounds the sutras?
The Buddha taught:
If, apart from the very nature of emptiness, there is no Dharma that can be attained, then through what Dharma is there someone who becomes a Buddha? There is also no one who expounds the Dharma teachings! The very nature of emptiness itself is empty, so how could one establish within the very nature of emptiness a person who is empty, cultivate the Dharma of emptiness, and attain Buddhahood? There is also no original Dharma by which someone becomes a Buddha. The very nature of emptiness does not exist, and the person who expounds the sutras is also not truly existent.
Śakra Devānām Indra said to the Buddha:
The Prajñāpāramitā is extremely profound. Bodhisattvas diligently cultivate difficult and arduous practices before they can become Buddhas. Why is this so? Because there is no designation of a Dharma of non-attainment established within the very nature of emptiness, there is also no Dharma by which one will become a Buddha, and there is no person who expounds the sutras. When a Bodhisattva hears these words, he is not alarmed, not afraid, not doubtful, and not weary.
Subhūti said to Śakra Devānām Indra:
As Śakra Devānām Indra has said: Bodhisattvas diligently cultivate difficult and arduous practices; when they hear the profound Prajñāpāramitā, they believe, do not doubt, and do not become weary.
Subhūti said to Śakra Devānām Indra:
O Kauśika! All sutra teachings are empty; why should there be doubt or aversion?
Śakra Devānām Indra said to Subhūti:
As Venerable Subhūti has said: All dharmas that are spoken of as empty are without attachment. It is like shooting an arrow into empty space; it does not become attached. The Venerable Subhūti’s expounding of the sutras is also like this, completely without attachment.
Śakra Devānām Indra said to the Buddha:
As I have said, does it accord with the teachings of the Dharma spoken by the Buddha? Is anything added or removed?
The Buddha said to Śakra Devānām Indra:
O Kauśika! The teachings spoken by the Buddha are all the same and without difference. As Venerable Subhūti has said, it only speaks of the Dharma of emptiness. Subhūti does not see the Dharma of the Prajñāpāramitā, nor does he see the person who practices the Prajñāpāramitā; he does not see the person who becomes a Buddha; he does not see the wisdom of Omniscience; he does not see the person who attains the wisdom of Omniscience; he does not see the Tathāgata; he does not see anyone who attains the Tathāgata; he does not see the Dharma of Non-arising; he does not see anyone who realizes and attains Non-arising; he does not see the Ten Powers; he does not see the Four Fearlessnesses; he does not see anyone seeking the Four Fearlessnesses.
The Dharma teachings are originally pure and there is nothing to attain. Subhūti practices according to the teaching of non-attainment. Thus, although Subhūti is one who practices according to the teaching of non-attainment, he still does not equal even one hundredth, one thousandth, or one ten-thousandth of the merit of a Bodhisattva who practices the Prajñāpāramitā.
Subhūti! A Bodhisattva who practices the Prajñāpāramitā, except for the attainment of Buddhahood, has a stage of the Bodhisattva path whose attainment cannot be compared with the stages of the Arhat and Pratyekabuddha paths. A Bodhisattva is a person especially revered by all people in the world. You should practice according to the Buddha’s teachings.
At that time, several tens of millions of Devas from the Heaven of the Thirty-three (Trāyastriṃśa) held magically created Mandārava flowers and scattered them upon the Buddha. After scattering the flowers, the Devas said:
We too must practice exactly according to the teachings.
In the assembly, one hundred and sixty bhikkhus rose from their seats, adjusted their robes, and paid homage to the Buddha. After paying homage, each of the bhikkhus had in their hands transformed Vanda-la flowers, which they used to scatter over the Buddha. After scattering the flowers, they all said:
“We too must practice according to the Dharma teachings.”
At that time, the Buddha smiled. From his mouth he emitted multicolored rays of light, whose radiance shone toward the Buddha realms throughout the ten directions. The rays of light returned, circled around the Buddha three times, and then entered into the crown of the Buddha’s head.
Ānanda rose from his seat, adjusted his robes, knelt upright with his palms joined, paid homage to the Buddha, and asked:
“World-Honored One! The Buddha never smiles without reason. Since you have smiled, there must be a meaning behind it?”
The Buddha said to Ānanda:
“These one hundred and sixty bhikkhus and the heavenly beings will attain Buddhahood during the Ba-la (Constellation) kalpa, all with the same name: Âu Thần Na-câu-ni-na (Scattering Flowers). When they become Buddhas, the number of bhikkhu disciples in each of their Buddha assemblies will be the same, and the lifespan of those bhikkhu disciples will also be the same, namely one hundred thousand years. These bhikkhus will gradually and successively attain Buddhahood. When they become Buddhas, their worlds will all have rainfalls of five-colored flowers.”