大般若波羅蜜多經

XXXXX. CHAPTER: SKILLFUL MEANS

03

The Buddha said: “Subhuti, so it is! So it is! The inexpressible principle neither increases nor decreases.

The perfection of generosity also neither increases nor decreases. The perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita also neither increase nor decrease. The four foundations of mindfulness also neither increase nor decrease.

The four right efforts, four bases of supernormal power, five faculties, five powers, seven factors of enlightenment, and Noble Eightfold Path also neither increase nor decrease. The four meditative absorptions also neither increase nor decrease. The four immeasurables and four formless concentrations also neither increase nor decrease.

The eight liberations also neither increase nor decrease. The eight spheres of mastery, nine successive meditative attainments, and ten totalities also neither increase nor decrease. The emptiness gateway to liberation also neither increases nor decreases.

The signlessness and wishlessness gateways to liberation also neither increase nor decrease. The Stage of Great Joy also neither increases nor decreases. The Stages of Stainlessness, Radiance, Blazing Wisdom, Hard to Conquer, Manifest Presence, Far-Reaching, Immovability, Excellent Wisdom, and Dharma Cloud also neither increase nor decrease.

The five kinds of eyes also neither increase nor decrease, and the six superknowledges also neither increase nor decrease. The gateways of samadhi also neither increase nor decrease, and the gateways of dharani also neither increase nor decrease. The Buddha’s ten powers also neither increase nor decrease.

The four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen distinctive qualities of a Buddha also neither increase nor decrease. The quality of never losing mindfulness also neither increases nor decreases, and the nature of constant equanimity also neither increases nor decreases. The knowledge of all things also neither increases nor decreases, and the knowledge of the aspects of paths and knowledge of all aspects also neither increase nor decrease.

“Subhuti, when great bodhisattvas practice prajnaparamita and abide in the skillful means of prajnaparamita, they do not think, ‘I either increase or decrease prajnaparamita.’ Nor do they think, ‘I either increase or decrease the perfections of meditation, diligence, patience, ethical discipline, and generosity.’ They merely think, ‘Prajnaparamita is only a designation.’ They merely think, ‘The perfections of meditation, diligence, patience, ethical discipline, and generosity are only designations.’

“Subhuti, when those great bodhisattvas practice the perfection of generosity, they share equally with all sentient beings the mental application associated with this generosity, together with the mind and roots of virtue arising in dependence upon it, and dedicate them to supreme enlightenment. They make this dedication in accordance with the profound and wondrous supreme enlightenment of the Buddha.

“Subhuti, when those great bodhisattvas practice the perfection of ethical discipline, they share equally with all sentient beings the mental application associated with this ethical discipline, together with the mind and roots of virtue arising in dependence upon it, and dedicate them to supreme enlightenment. They make this dedication in accordance with the wondrous and profound supreme enlightenment of the Buddha.

“Subhuti, when those great bodhisattvas practice the perfection of patience, they share equally with all sentient beings the mental application associated with this patience, together with the mind and roots of virtue arising in dependence upon it, and dedicate them to supreme enlightenment. They make this dedication in accordance with the wondrous and profound supreme enlightenment of the Buddha.

“Subhuti, when those great bodhisattvas practice the perfection of diligence, they share equally with all sentient beings the mental application associated with this diligence, together with the mind and roots of virtue arising in dependence upon it, and dedicate them to supreme enlightenment. They make this dedication in accordance with the wondrous and profound supreme enlightenment of the Buddha.

“Subhuti, when those great bodhisattvas practice the perfection of meditation, they share equally with all sentient beings the mental application associated with this meditation, together with the mind and roots of virtue arising in dependence upon it, and dedicate them to supreme enlightenment. They make this dedication in accordance with the wondrous and profound supreme enlightenment of the Buddha.

“Subhuti, when those great bodhisattvas practice prajnaparamita, they share equally with all sentient beings the mental application associated with this prajnaparamita, together with the mind and roots of virtue arising in dependence upon it, and dedicate them to supreme enlightenment. They make this dedication in accordance with the wondrous and profound supreme enlightenment of the Buddha. Through the power of these skillful means of dedication, they attain supreme enlightenment.”

At that time, the Venerable Subhuti addressed the Buddha: “World-Honored One, what is called supreme enlightenment?”

The Buddha said: “Subhuti, the suchness of all dharmas is supreme enlightenment.”

The Venerable Subhuti again said: “World-Honored One, of which dharmas is it the suchness that is said to be supreme enlightenment?”

The Buddha said: “Subhuti, the suchness of form is supreme enlightenment; the suchness of feeling, perception, volitional formations, and consciousness is supreme enlightenment.

“Subhuti, the suchness of the eye ayatana is supreme enlightenment; the suchness of the ear, nose, tongue, body, and mind ayatanas is supreme enlightenment.

“Subhuti, the suchness of the form ayatana is supreme enlightenment; the suchness of the sound, odor, taste, tangible-object, and dharma ayatanas is supreme enlightenment.

“Subhuti, the suchness of the eye dhatu is supreme enlightenment; the suchness of the ear, nose, tongue, body, and mind dhatus is supreme enlightenment.

“Subhuti, the suchness of the form dhatu is supreme enlightenment; the suchness of the sound, odor, taste, tangible-object, and dharma dhatus is supreme enlightenment.

“Subhuti, the suchness of the eye-consciousness dhatu is supreme enlightenment; the suchness of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus is supreme enlightenment.

“Subhuti, the suchness of eye-contact is supreme enlightenment; the suchness of ear-, nose-, tongue-, body-, and mind-contact is supreme enlightenment.

“Subhuti, the suchness of feelings arising with eye-contact as condition is supreme enlightenment; the suchness of feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition is supreme enlightenment.

“Subhuti, the suchness of the earth dhatu is supreme enlightenment; the suchness of the water, fire, wind, space, and consciousness dhatus is supreme enlightenment.

“Subhuti, the suchness of the nature of the causal condition is supreme enlightenment; the suchness of the nature of the immediately antecedent condition, objective condition, and predominant condition is supreme enlightenment.

“Subhuti, the suchness of ignorance is supreme enlightenment; the suchness of volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, and aging-and-death is supreme enlightenment.

“Subhuti, the suchness of the perfection of generosity is supreme enlightenment; the suchness of the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita is supreme enlightenment.”

Subhuti! The suchness of internal emptiness is unsurpassed perfect enlightenment; the suchness of external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence is unsurpassed perfect enlightenment.

Subhuti! The suchness of suchness is unsurpassed perfect enlightenment; the suchness of the dharma-dhatu, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the fixed order of Dharma, the abiding order of Dharma, the true limit, the realm of empty space, and the inconceivable realm is unsurpassed perfect enlightenment.

Subhuti! The suchness of the four foundations of mindfulness is unsurpassed perfect enlightenment; the suchness of the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, and eightfold noble path is unsurpassed perfect enlightenment.

Subhuti! The suchness of the Noble Truth of suffering is unsurpassed perfect enlightenment; the suchness of the Noble Truths of the origin of suffering, its cessation, and the path is unsurpassed perfect enlightenment.

Subhuti! The suchness of the four dhyanas is unsurpassed perfect enlightenment; the suchness of the four immeasurables and the four formless absorptions is unsurpassed perfect enlightenment.

Subhuti! The suchness of the eight liberations is unsurpassed perfect enlightenment; the suchness of the eight spheres of mastery, nine successive absorptions, and ten totality spheres is unsurpassed perfect enlightenment.

Subhuti! The suchness of the Dharma gateway of liberation through emptiness is unsurpassed perfect enlightenment; the suchness of the Dharma gateways of liberation through signlessness and wishlessness is unsurpassed perfect enlightenment.

Subhuti! The suchness of the Stage of Utmost Joy is unsurpassed perfect enlightenment; the suchness of the Stage of Stainlessness, the Stage of Radiance, the Stage of Blazing Wisdom, the Stage Difficult to Conquer, the Stage of the Manifest, the Stage of Far Progress, the Stage of Immovability, the Stage of Excellent Wisdom, and the Stage of the Dharma Cloud is unsurpassed perfect enlightenment.

Subhuti! The suchness of the five kinds of eyes is unsurpassed perfect enlightenment; the suchness of the six superknowledges is unsurpassed perfect enlightenment.

Subhuti! The suchness of the Dharma gateway of samadhi is unsurpassed perfect enlightenment; the suchness of the Dharma gateway of dharani is unsurpassed perfect enlightenment.

Subhuti! The suchness of the Buddha’s ten powers is unsurpassed perfect enlightenment; the suchness of the four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha is unsurpassed perfect enlightenment.

Subhuti! The suchness of the quality of never losing mindfulness is unsurpassed perfect enlightenment; the suchness of the nature of constant equanimity is unsurpassed perfect enlightenment.

Subhuti! The suchness of the fruit of stream-entry is unsurpassed perfect enlightenment; the suchness of the fruits of once-returning, non-returning, and arhatship is unsurpassed perfect enlightenment.

Subhuti! The suchness of the fruit of a pratyekabuddha is unsurpassed perfect enlightenment.

Subhuti! The suchness of the wisdom that knows all things is unsurpassed perfect enlightenment; the suchness of the wisdom that knows the aspects of the paths and the wisdom that knows all aspects is unsurpassed perfect enlightenment.

Subhuti! The suchness of samsara is unsurpassed perfect enlightenment; the suchness of nirvana is unsurpassed perfect enlightenment.

Subhuti! Since the suchness of all dharmas neither increases nor decreases, the unsurpassed perfect enlightenment of all Buddhas also neither increases nor decreases.

Subhuti! Great bodhisattvas do not depart from prajnaparamita and always delight in abiding in the suchness of all dharmas, seeing absolutely no dharma that increases or decreases. For this reason, the ineffable meaning neither increases nor decreases; the perfection of generosity also neither increases nor decreases, and the perfections of pure ethical conduct, patient acceptance, diligence, dhyana, and prajnaparamita also neither increase nor decrease; the four foundations of mindfulness also neither increase nor decrease, and the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, and eightfold noble path also neither increase nor decrease;

the four dhyanas also neither increase nor decrease, and the four immeasurables and four formless absorptions also neither increase nor decrease; the eight liberations also neither increase nor decrease, and the eight spheres of mastery, nine successive absorptions, and ten totality spheres also neither increase nor decrease; the Dharma gateway of liberation through emptiness also neither increases nor decreases, and the Dharma gateways of liberation through signlessness and wishlessness also neither increase nor decrease;

the Stage of Utmost Joy also neither increases nor decreases, and the Stage of Stainlessness, the Stage of Radiance, the Stage of Blazing Wisdom, the Stage Difficult to Conquer, the Stage of the Manifest, the Stage of Far Progress, the Stage of Immovability, the Stage of Excellent Wisdom, and the Stage of the Dharma Cloud also neither increase nor decrease; the five kinds of eyes also neither increase nor decrease, and the six superknowledges also neither increase nor decrease; the Dharma gateway of samadhi also neither increases nor decreases, and the Dharma gateway of dharani also neither increases nor decreases;

the Buddha’s ten powers also neither increase nor decrease, and the four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha also neither increase nor decrease; the quality of never losing mindfulness also neither increases nor decreases, and the nature of constant equanimity also neither increases nor decreases; the wisdom that knows all things also neither increases nor decreases, and the wisdom that knows the aspects of the paths and the wisdom that knows all aspects also neither increase nor decrease.

Subhuti! Relying upon this neither-increase-nor-decrease, great bodhisattvas skillfully cultivate prajnaparamita. Through this Dharma gateway, they gather all merits and realize unsurpassed perfect enlightenment.

At that time, the Venerable Subhuti addressed the Buddha: “Blessed One! If a great bodhisattva relies upon neither-increase-nor-decrease, skillfully cultivates prajnaparamita, and through this Dharma gateway gathers all merits in order to realize unsurpassed perfect enlightenment, does that great bodhisattva realize unsurpassed perfect enlightenment with the initial mind, or does he realize unsurpassed perfect enlightenment with the subsequent mind?

Blessed One! If that great bodhisattva realizes unsurpassed perfect enlightenment with the initial mind, then when the initial mind arises, the subsequent mind has not yet arisen, and there can be no conjunction between them. If he realizes unsurpassed perfect enlightenment with the subsequent mind, then when the subsequent mind arises, the preceding mind has already ceased, and there can be no conjunction between them.

Thus, if successive minds and mental factors—advancing or retreating, rising or falling—have no conjunction, how can wholesome roots be accumulated? If wholesome roots cannot be accumulated, how can a bodhisattva realize unsurpassed perfect enlightenment?”

The Buddha said: “Subhuti! I shall give a brief analogy so that those with wisdom, following the meaning expressed, may easily understand.

“Subhuti! What do you think? When a lamp is lit, is it the initial flame that burns the wick, or the subsequent flame that burns the wick?”

“Blessed One! As I understand it, it is not the initial flame that burns the wick, yet neither can the wick be burned apart from the initial flame; it is not the subsequent flame that burns the wick, yet neither can the wick be burned apart from the subsequent flame.”

“Subhuti! What do you think? Is the wick burned?”

“Blessed One! According to conventional perception, the wick is indeed burned.”

The Buddha said: “Subhuti, so too is it with the great bodhisattvas: they do not attain supreme enlightenment by means of the initial mind, nor do they attain supreme enlightenment apart from the initial mind; they do not attain supreme enlightenment by means of the final mind, nor do they attain supreme enlightenment apart from the final mind. Thus, the great bodhisattvas attain supreme enlightenment.

“Furthermore, Subhuti, from the moment they first arouse the aspiration, the great bodhisattvas cultivate prajnaparamita, perfect the ten bhumis, and attain supreme enlightenment.”

At that time, the Venerable Subhuti addressed the Buddha: “World-Honored One, which ten bhumis do the great bodhisattvas cultivate and perfect in order to attain supreme enlightenment?”

The Buddha said: “Subhuti, the great bodhisattvas cultivate and perfect the bhumis from the Bhumi of Utmost Joy through the Bhumi of the Dharma Cloud, thereby attaining supreme enlightenment. They also train in and perfect the Bhumi of Pure Contemplation, the Bhumi of Spiritual Lineage, the Eighth Bhumi, the Bhumi of Seeing, the Bhumi of Attenuation, the Bhumi of Freedom from Desire, the Bhumi of Accomplishment, the Bhumi of a Pratyekabuddha, the Bhumi of a Bodhisattva, and the Bhumi of a Tathagata, thereby attaining supreme enlightenment.

“Subhuti, the great bodhisattvas diligently train in these ten bhumis. When they have perfected them, they do not attain supreme enlightenment by means of the initial mind, nor do they attain supreme enlightenment apart from the initial mind; they do not attain supreme enlightenment by means of the final mind, nor do they attain supreme enlightenment apart from the final mind. Thus, the great bodhisattvas attain supreme enlightenment.”

The Venerable Subhuti addressed the Buddha: “World-Honored One, such dependent origination is exceedingly profound and exceedingly subtle: the great bodhisattvas do not attain supreme enlightenment by means of the initial mind, nor do they attain supreme enlightenment apart from the initial mind; they do not attain supreme enlightenment by means of the final mind, nor do they attain supreme enlightenment apart from the final mind. Thus, the great bodhisattvas attain supreme enlightenment.”

The Buddha said: “Subhuti, what do you think? Can a mind that has ceased arise again?”

Subhuti replied: “No, World-Honored One! No, Well-Gone One!”

The Buddha said: “Subhuti, what do you think? If a mind has arisen, is it subject to cessation?”

Subhuti replied: “Yes, World-Honored One! Yes, Well-Gone One!”

The Buddha said: “Subhuti, what do you think? Is there a mind subject to cessation that nevertheless should not cease?”

Subhuti replied: “No, World-Honored One! No, Well-Gone One!”

The Buddha said: “Subhuti, what do you think? Is the abiding of mind suchness? Is mind true suchness?”

Subhuti replied: “Yes, World-Honored One! Yes, Well-Gone One!”

The Buddha said: “Subhuti, what do you think? When the mind abides as true suchness, is that ultimate reality?”

Subhuti replied: “No, World-Honored One! No, Well-Gone One!”

The Buddha said: “Subhuti, what do you think? Is true suchness, ultimate reality, profound?”

Subhuti replied: “Yes, World-Honored One! Yes, Well-Gone One!”

The Buddha said: “Subhuti, what do you think? Is true suchness itself the mind?”

Subhuti replied: “No, World-Honored One! No, Well-Gone One!”

The Buddha said: “Subhuti, what do you think? Is there a mind apart from true suchness?”

Subhuti replied: “No, World-Honored One! No, Well-Gone One!”

The Buddha said: “Subhuti, what do you think? Is the mind itself true suchness?”

Subhuti replied: “No, World-Honored One! No, Well-Gone One!”

The Buddha said: “Subhuti, what do you think? Is there true suchness apart from the mind?”

Subhuti replied: “No, World-Honored One! No, Well-Gone One!”

The Buddha said: “Subhuti, what do you think? Does true suchness see true suchness?”

Subhuti replied: “No, World-Honored One! No, Well-Gone One!”

The Buddha said: “Subhuti, what do you think? If a great bodhisattva is able to practice in this way, is this the profound practice of prajnaparamita?”

Subhuti replied: “If a great bodhisattva is able to practice in this way, this is the profound practice of prajnaparamita.”

The Buddha said: “Subhuti, what do you think? If a great bodhisattva is able to practice in this way, where does that bodhisattva practice?”

Subhuti replied: “If a great bodhisattva is able to practice, there is absolutely no place of practice. Why is this? World-Honored One, when a great bodhisattva profoundly practices prajnaparamita, there is no mind that proceeds and no place in which it proceeds. Why is this? World-Honored One, because in abiding in true suchness, there is absolutely no proceeding and no place of proceeding.”

The Buddha said: “Subhuti, what do you think? When a great bodhisattva profoundly practices prajnaparamita, where does that bodhisattva practice?”

Subhuti replied: “When a great bodhisattva profoundly practices prajnaparamita, that bodhisattva practices within ultimate truth. There, both that which proceeds and the place in which it proceeds are nonexistent; there is neither apprehender nor apprehended, and nothing can be grasped.”

The Buddha said: “Subhuti, what do you think? When a great bodhisattva profoundly practices prajnaparamita, does that bodhisattva, in practicing ultimate truth, practice characteristics without apprehending characteristics?”

Subhuti replied: “No, World-Honored One! No, Well-Gone One!”

The Buddha said: “Subhuti, what do you think? When that great bodhisattva profoundly practices prajnaparamita, does that bodhisattva, in practicing ultimate truth, destroy characteristics?”

Subhuti replied: “No, World-Honored One! No, Well-Gone One!”

The Buddha said: “Subhuti, what do you think? When that great bodhisattva practices prajnaparamita, does that bodhisattva, in practicing ultimate truth, destroy the perception of characteristics?”

Subhuti replied: “No, World-Honored One! No, Well-Gone One!”

The Buddha said: “Subhuti, when that great bodhisattva profoundly practices prajnaparamita, does that bodhisattva neither destroy characteristics nor destroy the perception of characteristics?”

Subhuti replied: “When that great bodhisattva profoundly practices prajnaparamita, that bodhisattva does not think: ‘I shall destroy characteristics and destroy the perception of characteristics.’ Nor does that bodhisattva think: ‘I shall destroy signlessness and destroy the perception of signlessness,’ because there is no discrimination regarding any dharma.

“World-Honored One, although that great bodhisattva, while profoundly practicing prajnaparamita, is able to leave behind such discriminations, that bodhisattva has not yet attained supreme enlightenment because the immeasurable and extraordinary virtues of the Buddha’s ten powers, four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, eighteen distinctive qualities of a Buddha, and so forth have not yet been perfected.

“World-Honored One, that great bodhisattva has accomplished subtle skillful means. Through the power of these skillful means, that bodhisattva neither apprehends nor destroys any dharma. Why is this? World-Honored One, because that great bodhisattva knows that the intrinsic characteristic of every dharma is empty.

“World-Honored One, that great bodhisattva abides in the emptiness of the intrinsic characteristics of all dharmas. Impelled by the power of the great compassionate vow to lead sentient beings into the three Dharma samadhis, that bodhisattva employs these three kinds of meditative concentration to bring sentient beings to maturity.”

The Buddha said: “Subhuti, so it is! So it is! It is just as you have said.”

At that time, the Venerable Subhuti addressed the Buddha: “World-Honored One, how does that great bodhisattva enter these three Dharma samadhis in order to bring sentient beings to maturity?”

The Buddha said: Subhuti, that great bodhisattva, abiding in the samadhi of emptiness, sees that sentient beings mostly cling to a self; therefore, through the power of skillful means, he teaches and transforms them, causing them to abide in the samadhi of emptiness.

Subhuti, that great bodhisattva, abiding in the samadhi of signlessness, sees that sentient beings mostly practice by clinging to external forms; therefore, through skillful means, he teaches and transforms them, causing them to abide in the samadhi of signlessness.

Subhuti, that great bodhisattva, abiding in the samadhi of wishlessness, sees that sentient beings mostly seek happiness and comfort; therefore, through the power of skillful means, he teaches and transforms them, causing them to abide in the samadhi of wishlessness.

Subhuti, that great bodhisattva, practicing the profound prajnaparamita, enters these three samadhis and thus brings sentient beings to maturity.

At that time, the Venerable Sariputra asked the Venerable Subhuti: “Venerable Subhuti, if a great bodhisattva enters these three samadhis in a dream, does this increase the benefit derived from the profound prajnaparamita?”

Subhuti replied: “Venerable Sariputra, if a great bodhisattva’s entering these three samadhis during the day increases the benefit derived from the profound prajnaparamita, then entering them in a dream also increases that benefit. Why? Venerable Sariputra, because there is no distinction between the daytime and a dream.

“Venerable Sariputra, if a great bodhisattva’s practice of prajnaparamita during the day is called the cultivation of the profound prajnaparamita, then that great bodhisattva’s practice of prajnaparamita in a dream is also called the cultivation of the profound prajnaparamita. The same applies to these three samadhis and their capacity to increase the benefit derived from the profound prajnaparamita.”

Then Sariputra asked Subhuti: “When great bodhisattvas create karma in dreams, does its benefit increase or diminish?”

The Buddha taught: “Conditioned phenomena are false and unreal, like deeds performed in a dream; how, then, could those actions increase or diminish? Why? Although deeds performed in dreams cannot increase or diminish benefit, when one awakens and recollects and discriminates the deeds performed in the dream, is there not an increase or diminution?”

Subhuti replied: “Some people kill living beings during the day and then, at night, recollect and discriminate those deeds in their dreams, taking great delight in them. Others dream that they have killed someone, believe it happened while awake, and give rise to joy. What do you think of these two kinds of karma?”

Sariputra replied: “Without an object as a condition, neither thought nor action can arise. Thought and action arise only when there is an object as a condition. In a dream, upon what conditions do thought and action depend for their arising?”

Subhuti replied: “So it is! So it is! Whether dreaming or awake, without an object as a condition, thought and action do not arise; only when there is an object as a condition do thought and action manifest. Why? Venerable Sariputra, whether dreaming or awake, there must be a transformation of consciousness in relation to phenomena seen, heard, sensed, and known; only thereby does defilement or purification arise. If there were no phenomena seen, heard, sensed, and known, there would be no transformation of consciousness, and neither defilement nor purification. Therefore, one should know that, whether dreaming or awake, thought and action arise when there is an object as a condition; without an object as a condition, thought and action do not arise.”

Then Sariputra asked Subhuti: “The Buddha taught that thought and action are both devoid of intrinsic nature. How, then, can it be said that they arise with an object as their condition?”

Subhuti replied: “Although thoughts, actions, and the phenomena serving as their objects are all empty of intrinsic nature, because one’s own mind apprehends signs and discriminates them, thought and action are said to arise only when there is an object as a condition. If there is no object as a condition, thought and action do not arise.”

At that time, the Venerable Sariputra again asked the Venerable Subhuti: “If, in a dream, a great bodhisattva practices generosity, pure morality, patience, diligence, meditation, and prajna, shares these roots of virtue equally with all sentient beings, and dedicates them toward unsurpassed perfect enlightenment, does that great bodhisattva truly dedicate them toward great bodhi?”

The Venerable Subhuti then said to Sariputra: “The great bodhisattva Maitreya long ago received the prediction of non-retrogression. With only one more lifetime remaining, he will certainly attain Buddhahood and is fully capable of skillfully answering every difficult question. Since he is now present in this Dharma assembly, we should put the question to him. The Venerable Maitreya, who is destined to be the next Buddha, will certainly answer it.”

Sariputra then respectfully put the question to Bodhisattva Maitreya, in accordance with Subhuti’s words.

Bodhisattva Maitreya then said to Sariputra: “What is the phenomenon designated by the name ‘Maitreya’ that could answer? Is it form? Is it feeling, perception, formations, or consciousness?

Is it the emptiness of form? Is it the emptiness of feeling, perception, formations, or consciousness? Moreover, form cannot answer, nor can feeling, perception, formations, or consciousness answer.

The emptiness of form cannot answer, nor can the emptiness of feeling, perception, formations, or consciousness answer. Why? Sariputra, I do not perceive any phenomenon whatsoever that can answer, any phenomenon that is answered, any place of answering, any time of answering, or that by virtue of which an answer is given.

I do not perceive any phenomenon whatsoever that can bestow a prediction, any phenomenon that receives a prediction, any place of prediction, any time of prediction, or that by virtue of which a prediction is received. This is because the intrinsic nature of all phenomena is empty, utterly nonexistent, nondual, free from discrimination, and ultimately unobtainable.”

Sariputra then again asked the great bodhisattva Maitreya: “Is the Dharma you have spoken just as you have realized it?”

The great bodhisattva Maitreya said: “The Dharma I have spoken is not the Dharma as it has been realized. Why? Sariputra, because the Dharma I have realized is inexpressible.”

Sariputra then thought: “The great bodhisattva Maitreya possesses profound and vast wisdom. Long ago, he perfected the practices of generosity, pure morality, patience, diligence, meditation, and prajnaparamita, employing non-attainment as his skillful means. Thus, he is able to answer questions in this manner.”

At that time, the Buddha said to Sariputra: “Sariputra, what do you think? Can you perceive as expressible the Dharma through which you realized the fruit of arhatship?”

Sariputra replied: “No, Blessed One! No, Sugata!”

The Buddha said: “Sariputra, the Dharma realized by great bodhisattvas who practice the profound prajnaparamita is likewise so.

“Sariputra, that great bodhisattva does not think: ‘Through this Dharma I shall receive a prediction; through this Dharma I now receive a prediction; through this Dharma I have received a prediction.’ Nor does he think: ‘Through this Dharma I shall realize unsurpassed perfect enlightenment.’

“Sariputra, that great bodhisattva who practices the profound prajnaparamita does not give rise to doubt as to whether or not he will attain unsurpassed perfect enlightenment. He thinks only: ‘I shall certainly realize unsurpassed perfect enlightenment.’

“Sariputra, when that great bodhisattva who practices the profound prajnaparamita hears the profound Dharma, his mind is neither startled, alarmed, nor afraid. Nor does he fear the realization of unsurpassed perfect enlightenment. He knows with certainty: ‘I shall realize that which I seek—unsurpassed perfect enlightenment.’

XXXXXI. CHAPTER ON PRACTICE AND VOWS

01

At that time, the Buddha said to the Venerable Subhuti: “Subhuti, there is a great bodhisattva who, while cultivating the perfection of generosity, sees sentient beings tormented by hunger and thirst, clothed in rags, and lacking bedding. Subhuti, having seen this, that great bodhisattva thinks: ‘What should I do to rescue these sentient beings, so that they may abandon stinginess and greed and no longer suffer deprivation?’ Having thought thus, he makes this vow: ‘I must diligently strive, sparing neither body nor life, to cultivate the perfection of generosity, bring sentient beings to maturity, and purify and adorn a Buddha-land, so that I may swiftly attain fulfillment and swiftly realize the fruit of unsurpassed awakening.

In my Buddha-land, there shall be no sentient beings who lack such necessities. Just as the hosts of gods in the Heaven of the Four Great Kings, the Heaven of the Thirty-Three, the Yama Heaven, the Tusita Heaven, the Heaven of Delight in Creation, and the Heaven of Mastery over Others’ Creations enjoy all kinds of supremely exquisite instruments of pleasure, so too shall the sentient beings in my Buddha-land enjoy such supremely exquisite instruments of pleasure.’

“Subhuti, through this perfection of generosity, that great bodhisattva swiftly attains fulfillment and draws near to the fruit of unsurpassed awakening.

“Furthermore, Subhuti, there is a great bodhisattva who, while cultivating the perfection of pure ethical discipline, sees sentient beings scorched by afflictions, killing one another, stealing, committing sexual misconduct and other improper acts, speaking falsehoods, speaking harshly, speaking divisively, and engaging in frivolous speech, while giving rise to all kinds of greed, anger, and wrong views. Through these causes and conditions, they die prematurely, suffer many illnesses, have haggard complexions, lack dignity and virtue, possess insufficient wealth, are born into lowly families, and have ugly, impaired, and foul-smelling bodies.

Whatever they say, no one believes or follows; their speech is coarse and vulgar; their relatives and friends turn against them and separate from them; and whatever they express is invariably crude and uncultivated. They are scorched by stinginess, jealousy, and evil views, and they slander the true Dharma and revile the sages and holy ones.

“Subhuti, having seen this, that great bodhisattva thinks: ‘What should I do to rescue such sentient beings, so that they may be freed from the painful fruits of karma?’ Having reflected thus, he makes this vow: ‘I must diligently strive, sparing neither body nor life, to cultivate the perfection of pure ethical discipline, bring sentient beings to maturity, and purify and adorn a Buddha-land, so that I may swiftly attain fulfillment and swiftly realize the fruit of unsurpassed awakening. In my Buddha-land, there shall be no sentient beings who experience such painful fruits of karma. All sentient beings shall practice the ten wholesome deeds, enjoy long lives, and experience sublime and excellent karmic fruits.’

“Subhuti, through this perfection of pure ethical discipline, that great bodhisattva swiftly attains fulfillment and draws near to the fruit of unsurpassed awakening.

“Furthermore, Subhuti, there is a great bodhisattva who, while cultivating the perfection of patience, sees sentient beings angrily abusing and humiliating one another and harming one another with knives, clubs, tiles, stones, cudgels, fists, clods of earth, and so forth, even to the point of taking life, obstinately refusing to desist.

“Subhuti, having seen this, that great bodhisattva thinks: ‘What should I do to rescue these sentient beings, so that they may abandon such evil deeds?’ Having reflected thus, he makes this vow: ‘I must diligently strive, sparing neither body nor life, to cultivate the perfection of patience, bring sentient beings to maturity, and purify and adorn a Buddha-land, so that I may swiftly attain fulfillment and swiftly realize the fruit of unsurpassed awakening. In my Buddha-land, there shall be no sentient beings possessing such evil karma and afflictions. All sentient beings shall gradually become close to one another like parents and children, like brothers, like sisters, like men and women, and like friends who cherish one another and benefit one another.’

“Subhuti, through this perfection of patience, that great bodhisattva swiftly attains fulfillment and draws near to the fruit of unsurpassed awakening.

“Furthermore, Subhuti, there is a great bodhisattva who, while cultivating the perfection of diligence, sees sentient beings who are lazy and indolent, who do not strive diligently, who forsake the Three Vehicles, and who also fail to cultivate continually the wholesome karma leading to birth among gods and humans.

“Subhuti, having seen this, that great bodhisattva thinks: ‘What should I do to rescue such sentient beings, so that they may abandon laziness and indolence?’ Having thought thus, he makes this vow: ‘I must diligently strive, sparing neither body nor life, to cultivate the perfection of diligence, bring sentient beings to maturity, and purify and adorn a Buddha-land, so that I may swiftly attain fulfillment and swiftly realize the fruit of unsurpassed awakening. In my Buddha-land, there shall be no sentient beings who are lazy and indolent in this way. All sentient beings shall be courageous and vigorous in their diligence, assiduously cultivating the wholesome paths and the causes of the Three Vehicles, being born among gods and humans, and swiftly realizing liberation.’

“Subhuti, through this perfection of diligence, that great bodhisattva swiftly attains fulfillment and draws near to the fruit of unsurpassed awakening.

“Furthermore, Subhuti, there is a great bodhisattva who, while cultivating the perfection of meditative concentration, sees sentient beings obscured by the hindrances of sensual desire, anger, sloth and torpor, restlessness and remorse, and doubt. They lack mindfulness and are heedless; they are unable even to cultivate the four meditative absorptions, the four immeasurable states, and the four formless concentrations, much less cultivate the concentrations through which the supramundane may be attained.

“Subhuti, having seen this, that great bodhisattva thinks: ‘What should I do to rescue such sentient beings, so that they may be freed from all these obscurations, distractions, and agitations?’ Having thought thus, he makes this vow: ‘I must diligently strive, sparing neither body nor life, to cultivate the perfection of meditative concentration, bring sentient beings to maturity, and purify and adorn a Buddha-land, so that I may swiftly attain fulfillment and swiftly realize the fruit of unsurpassed awakening. In my Buddha-land, there shall be no sentient beings beset by such obscurations, distractions, and agitations. All sentient beings shall freely disport themselves in all kinds of concentrations, meditative absorptions, immeasurable states, formless attainments, and so forth.’

“Subhuti, through this perfection of meditative concentration, that great bodhisattva swiftly attains fulfillment and draws near to the fruit of unsurpassed awakening.

“Furthermore, Subhuti, there is a great bodhisattva who, while cultivating the perfection of prajnaparamita, sees sentient beings who are ignorant and possess evil wisdom. They have lost both mundane and supramundane right view; they deny the existence of karma and of the wholesome and unwholesome fruits of karma; and they cling to annihilationism, eternalism, unity, difference, both, neither, and so forth, thus possessing all kinds of false doctrines.

“Subhuti, having seen this, that great bodhisattva thinks: ‘What should I do to rescue such sentient beings, so that they may abandon evil views and false attachments?’ Having thought thus, he makes this vow: ‘I must diligently strive, sparing neither body nor life, to cultivate the perfection of prajnaparamita, bring sentient beings to maturity, and purify and adorn a Buddha-land, so that I may swiftly attain fulfillment and swiftly realize the fruit of unsurpassed awakening. In my Buddha-land, there shall be no sentient beings possessing such evil wisdom and false attachments. All sentient beings shall accomplish right view, possess all kinds of wondrous wisdom, and be endowed with the three knowledges.’

“Subhuti, through this perfection of prajnaparamita, that great bodhisattva swiftly attains fulfillment and draws near to the fruit of unsurpassed awakening.

“Furthermore, Subhuti, there is a great bodhisattva who fully cultivates the six perfections and sees that sentient beings are distinguished into three groups: first, the group definitely established in error; second, the group definitely established in rightness; and third, the group not yet determined.”

Subhuti! Having seen this, that great bodhisattva thinks: “What skillful means should I employ to rescue all kinds of sentient beings and cause them to depart far from the groups destined for the wrong and the indeterminate?” Having thought thus, he makes this vow: “I must diligently strive, sparing neither body nor life, to cultivate the six paramitas, bring sentient beings to maturity, and adorn and purify a Buddha-land, so that these may swiftly be perfected and I may quickly realize unsurpassed perfect awakening. In my Buddha-land there shall be no groups destined for the wrong or the indeterminate. Nor shall the various kinds of sentient beings bear the designations of all three such groups; all sentient beings shall belong solely to the group destined for the right.”

Subhuti! Through these six paramitas, that great bodhisattva swiftly attains perfection and draws near to unsurpassed perfect awakening.

Furthermore, Subhuti! A great bodhisattva who fully cultivates the six paramitas sees sentient beings fallen into the three evil destinies: first, the hells; second, the animal realm; and third, the realm of hungry ghosts.

Subhuti! Having seen this, that great bodhisattva thinks: “What should I do to rescue such sentient beings and cause them forever to depart from the sufferings of the three evil destinies?” Having thought thus, he makes this vow: “I must diligently strive, sparing neither body nor life, to cultivate the six paramitas, bring sentient beings to maturity, and adorn and purify a Buddha-land, so that these may swiftly be perfected and I may quickly realize unsurpassed perfect awakening. In my Buddha-land there shall be no hells, animal realm, or realm of hungry ghosts, nor even the names of these three evil destinies. All sentient beings shall be included among the good destinies.”

Subhuti! Through these six paramitas, that great bodhisattva swiftly attains perfection and draws near to unsurpassed perfect awakening.

Furthermore, Subhuti! A great bodhisattva who fully cultivates the six paramitas sees that, because of evil karmic obstructions, the lands inhabited by sentient beings are uneven, with heights and hollows, mounds, hills, ravines, pits, weeds, barren trees, sharp and poisonous thorns, and an abundance of impure things.

Subhuti! Having seen this, that great bodhisattva thinks: “What should I do to rescue such sentient beings, cause their evil karmic obstructions to be forever extinguished, and make the lands where they dwell as level as the palm of a hand, without weeds, barren trees, and the like?” Having thought thus, he makes this vow: “I must diligently strive, sparing neither body nor life, to cultivate the six paramitas, bring sentient beings to maturity, and adorn and purify a Buddha-land, so that these may swiftly be perfected and I may quickly realize unsurpassed perfect awakening.

In my Buddha-land there shall be none of these vast, defiled, and impure lands brought forth by karma. The lands inhabited by sentient beings shall be level and even, adorned throughout with parks, forests, ponds, springs, and wondrously fragrant flowers, all interspersed in magnificent array and exceedingly delightful.”

Subhuti! Through these six paramitas, that great bodhisattva swiftly attains perfection and draws near to unsurpassed perfect awakening.

Furthermore, Subhuti! A great bodhisattva who fully cultivates the six paramitas sees that, because sentient beings possess scant merit and virtue, the lands they inhabit contain no precious treasures, but only soil, stones, tiles, and bricks.

Subhuti! Having seen this, that great bodhisattva thinks: “What should I do to rescue such sentient beings, burdened with many offenses and little merit, and cause the lands where they dwell to abound in precious jewels?” Having thought thus, he makes this vow: “I must diligently strive, sparing neither body nor life, to cultivate the six paramitas, bring sentient beings to maturity, and adorn and purify a Buddha-land, so that these may swiftly be perfected and I may quickly realize unsurpassed perfect awakening. In my land there shall be no such sentient beings burdened with many offenses and little merit. Golden sand shall cover the ground, and vaidurya and other rare and wondrous jewels shall be found everywhere. Sentient beings shall enjoy and make use of them without attachment.”

Subhuti! Through these six paramitas, that great bodhisattva swiftly attains perfection and draws near to unsurpassed perfect awakening.

Furthermore, Subhuti! A great bodhisattva who fully cultivates the six paramitas sees that whenever sentient beings grasp at anything, they become attached to it and commit various evil deeds.

Subhuti! Having seen this, that great bodhisattva thinks: “What should I do to rescue such sentient beings who grasp at evil things and cause them forever to depart from evil karma and attachment?” Having thought thus, he makes this vow: “I must diligently strive, sparing neither body nor life, to cultivate the six paramitas, bring sentient beings to maturity, and adorn and purify a Buddha-land, so that these may swiftly be perfected and I may quickly realize unsurpassed perfect awakening. In my Buddha-land there shall be no sentient beings who grasp at evil things in this way. All sentient beings shall neither grasp at visible forms and other objects nor give rise to attachment.”

Subhuti! Through these six paramitas, that great bodhisattva swiftly attains perfection and draws near to unsurpassed perfect awakening.

Furthermore, Subhuti! A great bodhisattva who fully cultivates the six paramitas sees that sentient beings are divided into four social classes, distinguished as noble and lowly: first, Kshatriyas; second, Brahmins; third, Vaishyas; and fourth, Shudras.

Subhuti! Having seen this, that great bodhisattva thinks: “What skillful means should I employ to rescue all kinds of sentient beings and ensure that there are no such distinctions between the four social classes as noble and lowly?” Having thought thus, he makes this vow: “I must diligently strive, sparing neither body nor life, to cultivate the six paramitas, bring sentient beings to maturity, and adorn and purify a Buddha-land, so that these may swiftly be perfected and I may quickly realize unsurpassed perfect awakening. In my Buddha-land there shall be no such distinctions between four social classes as noble and lowly. All sentient beings shall belong to a single class; all shall be honored and noble and belong to humankind.”

Subhuti! Through these six paramitas, that great bodhisattva swiftly attains perfection and draws near to unsurpassed perfect awakening.

Furthermore, Subhuti! A great bodhisattva who fully cultivates the six paramitas sees that sentient beings are distinguished as belonging to superior, middling, or inferior families.

Subhuti! Having seen this, that great bodhisattva thinks: “What skillful means should I employ to rescue all kinds of sentient beings and ensure that there are no distinctions between superior, middling, and inferior families?” Having thought thus, he makes this vow: “I must diligently strive, sparing neither body nor life, to cultivate the six paramitas, bring sentient beings to maturity, and adorn and purify a Buddha-land, so that these may swiftly be perfected and I may quickly realize unsurpassed perfect awakening. In my Buddha-land there shall be no distinctions between superior, middling, and inferior families; all sentient beings shall belong equally to superior families.”

Subhuti! Through these six paramitas, that great bodhisattva swiftly attains perfection and draws near to unsurpassed perfect awakening.

Furthermore, Subhuti! A great bodhisattva who fully cultivates the six paramitas sees that sentient beings differ in appearance, some beautiful and others ugly.

Subhuti! Having seen this, that great bodhisattva thinks: “What skillful means should I employ to rescue all kinds of sentient beings and ensure that there are no such differences in appearance?” Having thought thus, he makes this vow: “I must diligently strive, sparing neither body nor life, to cultivate the six paramitas, bring sentient beings to maturity, and adorn and purify a Buddha-land, so that these may swiftly be perfected and I may quickly realize unsurpassed perfect awakening. In my Buddha-land there shall be no sentient beings differing in appearance in this way. All sentient beings shall be golden in color, supremely beautiful and delightful to behold, and shall possess physical bodies of foremost perfection and purity.”

Subhuti! Through these six paramitas, that great bodhisattva swiftly attains perfection and draws near to the fruit of unsurpassed enlightenment.

Fascicle 330

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