大般若波羅蜜多經

XXXXXI. CHAPTER ON PRACTICES AND VOWS

02

Furthermore, Subhuti! There are great bodhisattvas who fully cultivate the six paramitas and see that sentient beings are subject to masters and are not free to do as they wish.

Subhuti! Having seen this, those great bodhisattvas think: How might I skillfully aid the various kinds of sentient beings and enable them to attain freedom? Having thought thus, they make this vow: I must strive diligently, sparing neither body nor life, cultivate the six paramitas, bring sentient beings to maturity, and adorn and purify a Buddha-land, so that these may swiftly reach fulfillment and I may quickly realize unsurpassed perfect enlightenment. In my Buddha-land, no one shall be a master over another; all shall be free to do whatever they wish. They shall not even see the form of a ruler or hear the name “ruler.” There shall be only the Tathagata, the Arhat, the Perfectly Enlightened One, who governs through the Dharma and is therefore called the Dharma King.

Subhuti! Through these six paramitas, those great bodhisattvas swiftly attain fulfillment and draw near to unsurpassed perfect enlightenment.

Furthermore, Subhuti! There are great bodhisattvas who fully cultivate the six paramitas and see that sentient beings follow different destinies.

Subhuti! Having seen this, those great bodhisattvas think: How might I skillfully aid the various kinds of sentient beings so that there are no distinctions among wholesome and unwholesome destinies? Having thought thus, they make this vow: I must strive diligently, sparing neither body nor life, cultivate the six paramitas, bring sentient beings to maturity, and adorn and purify a Buddha-land, so that these may swiftly reach fulfillment and I may quickly realize unsurpassed perfect enlightenment.

In my Buddha-land, there shall be no distinctions among wholesome and unwholesome destinies; there shall not even be the names hell beings, animals, ghosts, asuras, humans, or devas. All sentient beings shall be of one kind and shall cultivate the same Dharma together: they shall harmoniously cultivate the paramita of generosity; cultivate the paramitas of pure ethical discipline, patience, diligence, meditative concentration, and prajnaparamita;

abide in the emptiness of the internal, the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, the emptiness of that which has no bounds, the emptiness of dispersion, the emptiness of the immutable, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence;

abide in suchness, the dhatu of Dharma, the nature of dharmas, the nature free from falsity, the immutable nature, the nature of equality, the nature of freedom from arising, the certainty of Dharma, the abiding of Dharma, the true limit, the realm of space, and the inconceivable realm; cultivate the four establishments of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path; abide in the Noble Truth of suffering and abide in the Noble Truths of its origin, cessation, and the path; cultivate the four dhyanas, the four immeasurables, and the four formless absorptions;

cultivate the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities; cultivate the liberation gateway of emptiness and cultivate the liberation gateways of signlessness and wishlessness; cultivate the five kinds of eyes and the six superknowledges; cultivate the samadhi gateways and the dharani gateways; cultivate the ten powers of a Buddha, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha; cultivate the Dharma of never losing mindfulness and the nature of constant equanimity; cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects;

cultivate the practices of great bodhisattvas; and cultivate the unsurpassed perfect enlightenment of all Buddhas.

Subhuti! Through these six paramitas, those great bodhisattvas swiftly attain fulfillment and draw near to unsurpassed perfect enlightenment.

Furthermore, Subhuti! There are great bodhisattvas who fully cultivate the six paramitas and see that sentient beings are divided into four modes of birth: first, birth from eggs; second, birth from wombs; third, birth from moisture; and fourth, birth by transformation.

Subhuti! Having seen this, those great bodhisattvas think: How might I skillfully aid the various kinds of sentient beings so that there are no such distinctions among the four modes of birth? Having thought thus, they make this vow: I must strive diligently, sparing neither body nor life, cultivate the six paramitas, bring sentient beings to maturity, and adorn and purify a Buddha-land, so that these may swiftly reach fulfillment and I may quickly realize unsurpassed perfect enlightenment. In my Buddha-land, there shall be no such distinctions among the four modes of birth of sentient beings. All sentient beings shall be born by transformation.

Subhuti! Through these six paramitas, those great bodhisattvas swiftly attain fulfillment and draw near to unsurpassed perfect enlightenment.

Furthermore, Subhuti! There are great bodhisattvas who fully cultivate the six paramitas and see that sentient beings lack the five superknowledges and therefore have no mastery over their actions.

Subhuti! Having seen this, those great bodhisattvas think: How might I skillfully aid the various kinds of sentient beings and enable them all to attain the five superknowledges of wisdom? Having thought thus, they make this vow: I must strive diligently, sparing neither body nor life, cultivate the six paramitas, bring sentient beings to maturity, and adorn and purify a Buddha-land, so that these may swiftly reach fulfillment and I may quickly realize unsurpassed perfect enlightenment. In my Buddha-land, all kinds of sentient beings shall possess the five superknowledges of wisdom and shall all attain mastery.

Subhuti! Through these six paramitas, those great bodhisattvas swiftly attain fulfillment and draw near to unsurpassed perfect enlightenment.

Furthermore, Subhuti! There are great bodhisattvas who fully cultivate the six paramitas and see that sentient beings partake of solid food, while their bodies produce all manner of feces, urine, blood, pus, and foul odors, which are truly repulsive.

Subhuti! Having seen this, those great bodhisattvas think: How might I aid the various kinds of sentient beings who partake of such solid food, so that their bodies are free from every kind of impurity? Having thought thus, they make this vow: I must strive diligently, sparing neither body nor life, cultivate the six paramitas, bring sentient beings to maturity, and adorn and purify a Buddha-land, so that these may swiftly reach fulfillment and I may quickly realize unsurpassed perfect enlightenment. In my Buddha-land, all sentient beings shall partake together of the sublime nourishment of Dharma joy; their bodies shall be fragrant and pure, without the impurities of feces and urine.

Subhuti! Through these six paramitas, those great bodhisattvas swiftly attain fulfillment and draw near to unsurpassed perfect enlightenment.

Furthermore, Subhuti! There are great bodhisattvas who fully cultivate the six paramitas and see that the bodies of sentient beings emit no light, so that whatever they do, they must depend upon external illumination.

Subhuti! Having seen this, those great bodhisattvas think: How might I skillfully aid the various kinds of sentient beings and enable them to abandon bodies that emit no light? Having thought thus, they make this vow: I must strive diligently, sparing neither body nor life, cultivate the six paramitas, bring sentient beings to maturity, and adorn and purify a Buddha-land, so that these may swiftly reach fulfillment and I may quickly realize unsurpassed perfect enlightenment. In my Buddha-land, the bodies of all kinds of sentient beings shall be replete with light and shall not depend upon external illumination.

Subhuti! Through these six paramitas, those great bodhisattvas swiftly attain fulfillment and draw near to unsurpassed perfect enlightenment.

Furthermore, Subhuti! There are great bodhisattvas who fully cultivate the six paramitas and see that in the dwelling places of sentient beings there are day and night, months and half-months, seasons and the reckoning of years, all changing and impermanent.

Subhuti, having seen this, that great bodhisattva thinks: “By what skillful means should I rescue and aid all kinds of sentient beings, so that in their dwelling places there are neither day and night nor the changes associated with them?” Having thought thus, he makes this vow: “I shall diligently strive, sparing neither body nor life, cultivate the six paramitas, bring sentient beings to maturity, and purify and adorn a Buddha-land, so that these may swiftly be perfected and I may quickly realize unsurpassed perfect enlightenment. In my Buddha-land there shall be neither day nor night, neither months nor half-months, neither seasons nor years; there shall not even be such designations as day, night, and so forth.”

Subhuti, through these six paramitas, that great bodhisattva swiftly attains perfection and draws near to unsurpassed perfect enlightenment.

Furthermore, Subhuti, a great bodhisattva who fully cultivates the six paramitas sees that sentient beings have short lifespans.

Subhuti, having seen this, that great bodhisattva thinks: “By what skillful means should I rescue and aid all kinds of sentient beings, so that they may be freed from such short lifespans?” Having thought thus, he makes this vow: “I shall diligently strive, sparing neither body nor life, cultivate the six paramitas, bring sentient beings to maturity, and purify and adorn a Buddha-land, so that these may swiftly be perfected and I may quickly realize unsurpassed perfect enlightenment. In my Buddha-land, the lifespans of all kinds of sentient beings shall be so long that the number of kalpas cannot easily be known.”

Subhuti, through these six paramitas, that great bodhisattva swiftly attains perfection and draws near to unsurpassed perfect enlightenment.

Furthermore, Subhuti, a great bodhisattva who fully cultivates the six paramitas sees that sentient beings lack the auspicious marks.

Subhuti, having seen this, that great bodhisattva thinks: “By what skillful means should I rescue and aid all kinds of sentient beings, so that they may acquire the auspicious marks?” Having thought thus, he makes this vow: “I shall diligently strive, sparing neither body nor life, cultivate the six paramitas, bring sentient beings to maturity, and purify and adorn a Buddha-land, so that these may swiftly be perfected and I may quickly realize unsurpassed perfect enlightenment. In my Buddha-land, all kinds of sentient beings shall possess the thirty-two marks of a great person and be perfectly adorned with the eighty subsidiary characteristics. Sentient beings who behold them shall give rise to serene joy.”

Subhuti, through these six paramitas, that great bodhisattva swiftly attains perfection and draws near to unsurpassed perfect enlightenment.

Furthermore, Subhuti, a great bodhisattva who fully cultivates the six paramitas sees sentient beings who are bereft of roots of virtue.

Subhuti, having seen this, that great bodhisattva thinks: “By what skillful means should I rescue and aid such sentient beings, so that they may be endowed with roots of virtue?” Having thought thus, he makes this vow: “I shall diligently strive, sparing neither body nor life, cultivate the six paramitas, bring sentient beings to maturity, and purify and adorn a Buddha-land, so that these may swiftly be perfected and I may quickly realize unsurpassed perfect enlightenment.

In my Buddha-land, all kinds of sentient beings shall accomplish subtle, wondrous, and supreme roots of virtue. Through these roots of virtue, they shall always prepare the finest offerings with which to make offerings to the Buddhas. Relying upon the power of this merit, wherever they are reborn, they shall again constantly make offerings to the Buddhas, the Blessed Ones.”

Subhuti, through these six paramitas, that great bodhisattva swiftly attains perfection and draws near to unsurpassed perfect enlightenment.

Furthermore, Subhuti, a great bodhisattva who fully cultivates the six paramitas sees that sentient beings are afflicted by all kinds of physical and mental illnesses. There are four kinds of physical illness: first, illnesses caused by wind; second, illnesses caused by heat; third, illnesses caused by phlegm; and fourth, illnesses caused by complex combinations involving wind. There are also four kinds of mental illness: first, the illness of greed; second, the illness of hatred; third, the illness of delusion; and fourth, the various illnesses of affliction, such as pride and so forth.

Subhuti, having seen this, that great bodhisattva thinks: “How should I rescue and aid all kinds of sentient beings who suffer from such physical and mental illnesses?” Having thought thus, he makes this vow: “I shall diligently strive, sparing neither body nor life, cultivate the six paramitas, bring sentient beings to maturity, and purify and adorn a Buddha-land, so that these may swiftly be perfected and I may quickly realize unsurpassed perfect enlightenment.

In my Buddha-land, all kinds of sentient beings shall be pure in body and mind and shall have no suffering from illness. They shall not even hear the names of illnesses caused by wind, heat, phlegm, or other complex illnesses involving wind; nor shall they hear of illnesses of affliction such as greed, hatred, delusion, pride, and so forth.”

Subhuti, through these six paramitas, that great bodhisattva swiftly attains perfection and draws near to unsurpassed perfect enlightenment.

Furthermore, Subhuti, a great bodhisattva who fully cultivates the six paramitas sees that sentient beings possess various aspirations: some delight in proceeding toward the Vehicle of the sravakas, some delight in proceeding toward the Vehicle of the pratyekabuddhas, and some delight in proceeding toward the Unsurpassed Vehicle.

Subhuti, having seen this, that great bodhisattva thinks: “By what skillful means should I rescue and aid all kinds of sentient beings, so that they abandon their aspiration toward the Vehicles of the sravakas and pratyekabuddhas and delight only in proceeding toward the Unsurpassed Great Vehicle?” Having thought thus, he makes this vow: “I shall diligently strive, sparing neither body nor life, cultivate the six paramitas, bring sentient beings to maturity, and purify and adorn a Buddha-land, so that these may swiftly be perfected and I may quickly realize unsurpassed perfect enlightenment.

In my Buddha-land, all kinds of sentient beings shall seek only unsurpassed perfect enlightenment and shall not delight in the attainments of the Vehicles of the sravakas and pratyekabuddhas. Even the names of the Two Vehicles shall not exist there; only the various merits and virtues of the Great Vehicle shall be heard.”

Subhuti, through these six paramitas, that great bodhisattva swiftly attains perfection and draws near to unsurpassed perfect enlightenment.

Furthermore, Subhuti, there are great bodhisattvas who fully cultivate the six paramitas and see sentient beings giving rise to overweening conceit. Though they have not yet truly abstained from taking life, they claim, “I have truly abstained from taking life.” Though they have not yet truly abstained from taking what is not given or from sexual misconduct, they claim, “I have truly abstained from taking what is not given and from sexual misconduct.” Though they have not yet truly abstained from false speech, they claim, “I have truly abstained from false speech.” Though they have not yet truly abstained from harsh speech, divisive speech, or frivolous speech, they claim, “I have truly abstained from harsh speech, divisive speech,

and frivolous speech.” Though they have not yet truly abandoned covetousness, they claim, “I have truly abandoned covetousness.” Though they have not yet truly abandoned anger or wrong views, they claim, “I have truly abandoned anger and wrong views.” Though they have not yet attained the first dhyana, they claim to have attained the first dhyana.

Though they have not yet attained the second, third, or fourth dhyana, they claim to have attained the second, third, and fourth dhyanas. Though they have not yet attained the absorption of the Sphere of Infinite Space, they claim to have attained the absorption of the Sphere of Infinite Space. Though they have not yet attained the absorptions of the Sphere of Infinite Consciousness, the Sphere of Nothingness, or the Sphere of Neither Perception nor Non-Perception, they claim to have attained the absorptions of the Sphere of Infinite Consciousness, the Sphere of Nothingness, and the Sphere of Neither Perception nor Non-Perception.

Though they have not yet attained the immeasurable loving-kindness, they claim to have attained the immeasurable loving-kindness. Though they have not yet attained the immeasurable compassion, sympathetic joy, or equanimity, they claim to have attained the immeasurable compassion, sympathetic joy, and equanimity. Though they have not yet attained the superknowledge that directly realizes miraculous powers, they claim to have attained the superknowledge that directly realizes miraculous powers.

Though they have not yet attained the superknowledges that directly realize the divine eye, the divine ear, knowledge of others’ minds, recollection of past lives, and recollective knowledge, they claim to have attained the superknowledges that directly realize the divine eye, the divine ear, knowledge of others’ minds, recollection of past lives, and recollective knowledge. Though they have not yet attained the contemplation of impurity, they claim to have attained the contemplation of impurity.

Though they have not yet attained the contemplations of the differentiated spheres of loving-kindness, compassion, mindfulness of breathing, and dependent origination, they claim to have attained the contemplations of the differentiated spheres of loving-kindness, compassion, mindfulness of breathing, and dependent origination. Though they have not yet attained the stage of serenity and insight, they claim to have attained the stage of serenity and insight.

Though they have not yet attained the stages of the spiritual lineage, the Eighth, Seeing, Attenuation, Freedom from Desire, or Accomplishment, they claim to have attained the stages of the spiritual lineage, the Eighth, Seeing, Attenuation, Freedom from Desire, and Accomplishment. Though they have not yet attained the fruit of a pratyekabuddha, they claim to have attained the fruit of a pratyekabuddha. Though they have not yet attained the perfection of generosity, they claim to have attained the perfection of generosity.

Though they have not yet attained the perfections of pure ethical discipline, patient acceptance, diligence, meditative concentration, or prajnaparamita, they claim to have attained the perfections of pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita. Though they have not yet realized inner emptiness, they claim to have realized inner emptiness. Though they have not yet realized outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the immutable, the emptiness of intrinsic nature, the emptiness of individual characteristics,

the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the self-nature of nonexistence, they claim to have realized outer emptiness through the emptiness of the self-nature of nonexistence.

Though they have not yet realized suchness, they claim to have realized suchness. Though they have not yet realized the dharmadhatu, the nature of dharmas, the nature free from falsity, the immutable nature, the nature of equality, the nature free from arising, the fixed order of Dharma, the abiding of Dharma, the realm of reality, the realm of space, or the inconceivable realm, they claim to have realized the dharmadhatu through the inconceivable realm.

Though they have not yet realized the Noble Truth of suffering, they claim to have realized the Noble Truth of suffering. Though they have not yet realized the Noble Truths of origin, cessation, or the path, they claim to have realized the Noble Truths of origin, cessation, and the path. Though they have not yet attained the four establishments of mindfulness, they claim to have attained the four establishments of mindfulness.

Though they have not yet attained the four right efforts, the four bases of miraculous power, the five faculties, the five powers, the seven factors of awakening, or the eightfold Noble Path, they claim to have attained the four right efforts through the eightfold Noble Path. Though they have not yet attained the four dhyanas, they claim to have attained the four dhyanas. Though they have not yet attained the four immeasurables or the four formless absorptions, they claim to have attained the four immeasurables and the four formless absorptions.

Though they have not yet attained the eight liberations, they claim to have attained the eight liberations. Though they have not yet attained the eight spheres of mastery, the nine successive absorptions, or the ten spheres of totality, they claim to have attained the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality. Though they have not yet attained the gateway of liberation through emptiness, they claim to have attained the gateway of liberation through emptiness.

Though they have not yet attained the gateways of liberation through signlessness or wishlessness, they claim to have attained the gateways of liberation through signlessness and wishlessness. Though they have not yet attained the stage of Great Joy, they claim to have attained the stage of Great Joy. Though they have not yet attained the stages of Stainlessness, Luminosity, Blazing Wisdom, Utmost Difficulty to Conquer, Presence, Far-Going, Immovability, Excellent Wisdom, or Dharma Cloud, they claim to have attained the stage of Stainlessness through the stage of Dharma Cloud.

Though they have not yet attained the five kinds of eyes, they claim to have attained the five kinds of eyes. Though they have not yet attained the six superknowledges, they claim to have attained the six superknowledges. Though they have not yet attained the samadhi gateways, they claim to have attained the samadhi gateways.

Though they have not yet attained the dharani gateways, they claim to have attained the dharani gateways. Though they have not yet attained the ten powers of a Buddha, they claim to have attained the ten powers of a Buddha. Though they have not yet attained the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen unique qualities of a Buddha, they claim to have attained the four fearlessnesses through the eighteen unique qualities of a Buddha.

Though they have not yet attained the quality of never losing mindfulness, they claim to have attained the quality of never losing mindfulness. Though they have not yet attained the nature of constant equanimity, they claim to have attained the nature of constant equanimity. Though they have not yet attained the knowledge of all things, they claim to have attained the knowledge of all things.

Though they have not yet attained the knowledge of the aspects of the paths or the knowledge of all aspects, they claim to have attained the knowledge of the aspects of the paths and the knowledge of all aspects. Though they have not yet purified a Buddha-field, they claim to have purified a Buddha-field. Though they have not yet brought sentient beings to maturity, they claim to have brought sentient beings to maturity.

Though they do not yet understand the world’s skillful arts and crafts, they claim to understand the world’s skillful arts and crafts. Though they have not yet cultivated the practices of a great bodhisattva, they claim to have cultivated the practices of a great bodhisattva. Though they have not yet attained unsurpassed perfect awakening, they claim to have attained unsurpassed perfect awakening.

Subhuti, having seen this, that great bodhisattva thinks: “What must I do to aid sentient beings of this kind and cause them to free themselves from the bonds of overweening conceit?” Having thought thus, the bodhisattva makes this vow: “I shall diligently exert myself, sparing neither body nor life, and cultivate the six paramitas. I shall bring sentient beings to maturity and purify the Buddha-field, swiftly bringing these practices to perfection and quickly realizing unsurpassed perfect awakening. In my Buddha-field there shall be no beings with such overweening conceit; all sentient beings shall be free from overweening conceit.”

Subhuti, through these six paramitas, that great bodhisattva swiftly brings them to perfection and draws near to unsurpassed perfect awakening.

Furthermore, Subhuti! There are great bodhisattvas who fully cultivate the six paramitas and see sentient beings clinging to various dharmas: clinging to form; clinging to feeling, perception, formations, and consciousness; clinging to the eye ayatana; clinging to the ear, nose, tongue, body, and mind ayatanas; clinging to the form ayatana; clinging to the sound, odor, taste, tangible-object, and dharma ayatanas; clinging to the eye dhatu; clinging to the ear, nose, tongue, body, and mind dhatus; clinging to the form dhatu; clinging to the sound, odor, taste, tangible-object, and dharma dhatus; clinging to the eye-consciousness dhatu; clinging to the ear-, nose-, tongue-, body-, and mind-consciousness dhatus; clinging to eye-contact;

clinging to ear-, nose-, tongue-, body-, and mind-contact; clinging to feelings arising with eye-contact as condition; clinging to feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition; clinging to the earth dhatu; clinging to the water, fire, wind, space, and consciousness dhatus; clinging to the nature of the causal condition; clinging to the nature of the immediately antecedent condition, the objective condition, and the predominant condition; clinging to ignorance; clinging to formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging, and death; clinging to a self;

clinging to a sentient being, a living being, one capable of arising, one who is nurtured, one who matures, one who transmigrates, a mind-born being, a youth, an agent, one who experiences karmic results, a knower, and a seer; clinging to the paramita of generosity; clinging to the paramitas of pure discipline, patient endurance, diligence, meditative concentration, and prajnaparamita; clinging to the emptiness of internal dharmas;

clinging to the emptiness of external dharmas, the emptiness of internal and external dharmas, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned dharmas, the emptiness of unconditioned dharmas, 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 unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence; clinging to suchness;

clinging to the dharma-dhatu, dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature separated from arising, the fixed order of dharmas, the abiding of dharmas, the true limit, the realm of space, and the inconceivable realm; clinging to the Noble Truth of suffering; clinging to the Noble Truths of its origin, cessation, and the path; clinging to the four foundations of mindfulness; clinging to the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and eightfold noble path; clinging to the four meditative absorptions; clinging to the four immeasurables and four formless attainments; clinging to the eight liberations;

clinging to the eight spheres of mastery, nine successive attainments, and ten spheres of totality; clinging to the liberation gateway of emptiness; clinging to the liberation gateways of signlessness and wishlessness; clinging to the Ground of Great Joy; clinging to the Ground of Stainlessness, the Ground of Radiance, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Manifest Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Dharma Cloud Ground; clinging to the five kinds of eyes; clinging to the six superknowledges; clinging to the samadhi gateways; clinging to the dharani gateways; clinging to the Buddha’s ten powers;

clinging to the four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha; clinging to the dharma of never losing mindfulness; clinging to the nature of constant equanimity; clinging to the knowledge of all things; clinging to the knowledge of the aspects of the path and the knowledge of all aspects; clinging to the fruit of stream-entry; clinging to the fruits of once-returning, non-returning, and arhatship; clinging to the realization of a pratyekabuddha; clinging to the practices of great bodhisattvas; and clinging to unsurpassed perfect awakening.

Subhuti! Having seen this, that great bodhisattva thinks: “What should I do to rescue sentient beings of these kinds and cause them to relinquish their attachments?” Having thought thus, the bodhisattva makes this vow: “I shall strive diligently, without cherishing body or life, cultivate the six paramitas, bring sentient beings to maturity, and adorn and purify a Buddha-land, so that these may quickly be perfected and I may swiftly realize unsurpassed perfect awakening. In my Buddha-land, sentient beings of every kind shall be free from all such attachments.”

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

Furthermore, Subhuti! There are great bodhisattvas who fully cultivate the six paramitas and see Tathagatas, Arhats, Perfectly Awakened Ones whose radiance is limited, whose lifespans are limited, and whose assemblies of disciples are limited in number.

Subhuti! Having seen this, that great bodhisattva thinks: “What should I do to attain immeasurable radiance, an immeasurable lifespan, and assemblies of disciples unlimited in number?” Having thought thus, the bodhisattva makes this vow: “I shall strive diligently, without cherishing body or life, cultivate the six paramitas, bring sentient beings to maturity, and adorn and purify a Buddha-land, so that these may quickly be perfected and I may swiftly realize unsurpassed perfect awakening. At that time, my body shall possess immeasurable radiance, my lifespan shall be immeasurable, and my assemblies of disciples shall be immeasurably numerous.”

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

Furthermore, Subhuti! There are great bodhisattvas who fully cultivate the six paramitas and see Tathagatas, Arhats, Perfectly Awakened Ones whose Buddha-lands have limited extent.

Subhuti! Having seen this, that great bodhisattva thinks: “What should I do to attain an immeasurable Buddha-land?” Having thought thus, the bodhisattva makes this vow: “I shall strive diligently, without cherishing body or life, cultivate the six paramitas, bring sentient beings to maturity, and adorn and purify a Buddha-land, so that these may quickly be perfected and I may swiftly realize unsurpassed perfect awakening. As many great trichiliocosms throughout the ten directions as there are grains of sand in the Ganges shall be combined into a single land. Dwelling therein, I shall teach the Dharma and guide immeasurable, innumerable, and boundlessly many sentient beings.”

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

Furthermore, Subhuti! There are great bodhisattvas who fully cultivate the six paramitas and see sentient beings enduring the long course of birth and death, while the worlds of sentient beings are boundless in number.

Subhuti! Having seen this, that great bodhisattva thinks: “The bounds of birth and death are like space, and so too are the worlds of sentient beings. Although they are not ultimately real, sentient beings of every kind wander through birth and death or attain nirvana.

Thus, sentient beings falsely cling to the existence of transmigration through birth and death and undergo boundless suffering. What should I do to rescue them through skillful means?” Having thought thus, the bodhisattva makes this vow: “I shall strive diligently, without cherishing body or life, cultivate the six paramitas, bring sentient beings to maturity, and adorn and purify a Buddha-land, so that these may quickly be perfected and I may swiftly realize unsurpassed perfect awakening.

I shall expound the unsurpassed Dharma to sentient beings, causing them all to be liberated from the great suffering of birth and death. I shall also cause them to directly know that birth and death and liberation are utterly unpossessable and ultimately empty.”

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

XXXXXII. CHAPTER ON GANGA-DEVA

At that time, within the Dharma assembly was a goddess named Ganga-deva. Rising from her seat, she covered her left shoulder, knelt on her right knee, joined her palms toward the Buddha, and addressed him:

“Blessed One! I shall cultivate generosity, pure morality, patient endurance, diligence, meditative concentration, and prajnaparamita; bring sentient beings to maturity; and purify the Buddha-land. The Buddha-land I seek shall be like the Buddha-land whose every characteristic the Tathagata, the Worthy One, the Perfectly Enlightened One, has now fully described to the great assembly in this Prajnaparamita Sutra.”

Having spoken thus, Ganga-devi then took various flowers of gold and silver, fresh flowers growing on the banks and in the water, and various ornaments, and, holding a golden celestial robe, reverently and wholeheartedly scattered them over the Buddha. Through the Buddha’s spiritual power, the celestial robe soared into the air, circled to the right, and above the crown of the Buddha was transformed into a jeweled pavilion with four pillars and four corners, exquisitely embroidered and adorned, exceedingly delightful to behold.

The celestial maiden then dedicated this jeweled pavilion so that all sentient beings might equally possess such a one, and transferred the merit toward unsurpassed enlightenment.

At that time, the Tathagata, knowing that the celestial maiden’s aspiration was profound and vast, smiled. It is the customary Dharma of all Buddhas that, when they smile, various rays of light issue from their mouths. So it was now with the Buddha: from his countenance issued various rays of blue, yellow, red, white, pink, azure, purple, and green light, illuminating immeasurable, boundless, innumerable worlds throughout the ten directions. They then returned to this realm, manifested great miraculous transformations, circled the Buddha three times, and entered the crown of the Buddha’s head.

At that time, Ananda, having witnessed this, rose from his seat, knelt with his right knee on the ground, joined his palms toward the Buddha, and said:

“Blessed One! For what cause and condition did you smile? For Buddhas do not smile without cause and condition.”

The Buddha told Ananda, “In a future age, this celestial maiden shall become a Buddha. Her kalpa shall be called Constellation Simile, and the Buddha shall be named Golden Flower Tathagata, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed Person, Tamer of Persons, Teacher of Devas and Humans, Buddha, Blessed One. Ananda, you should know that this is the last female body this celestial maiden shall assume.

After relinquishing this body, she shall immediately assume a male body and, throughout all future time, shall never again assume a female body. After dying here, she shall be born in the exceedingly delightful world of Akshobhya Tathagata, the Worthy One, the Perfectly Enlightened One, in the eastern direction. In that Buddha-land, she shall diligently cultivate the holy life.

In that world she shall also be named Golden Flower and shall cultivate the practices of a great bodhisattva.

“Ananda! After the great bodhisattva Golden Flower dies in that realm, she shall be reborn elsewhere. Passing from one Buddha-land to another, wherever she is born, she shall never be far from a Buddha. Just as a wheel-turning king passes from one palace pavilion to another, joyfully enjoying pleasures until the end of his life, without his feet touching the ground, so too shall the bodhisattva Golden Flower pass from one Buddha-land to another until attaining unsurpassed enlightenment. In every lifetime, she shall never be far from a Buddha; she shall hear and receive the true Dharma and cultivate the bodhisattva practices.”

At that time, Ananda thought to himself, “When the bodhisattva Golden Flower becomes a Buddha, she too should proclaim the profound prajnaparamita. Will the number of great bodhisattvas in that Dharma assembly be as great or as small as the assembly of bodhisattvas before this Buddha?”

Knowing his thought, the Buddha told Ananda, “So it is! So it is! It shall be exactly as you have thought. When the bodhisattva Golden Flower becomes a Buddha, she too shall proclaim such profound prajnaparamita to the assembled multitude. The number of great bodhisattvas in that Dharma assembly shall also be the same as the assembly of bodhisattvas before this Buddha.

“Ananda! You should know that when the great bodhisattva Golden Flower becomes a Buddha, the number of renunciant disciples in that Buddha’s world shall be exceedingly great and incalculable. That is to say, they cannot be counted as hundreds, thousands, hundreds of thousands, kotis, hundreds of kotis, thousands of kotis, hundreds of thousands of kotis, millions, hundreds of millions, thousands of millions, or hundreds of thousands of millions of great bhikshus. They can only be described in summary as innumerable, immeasurable, boundless hundreds of thousands of kotis of millions of great bhikshus.

“Ananda! You should know that when the great bodhisattva Golden Flower becomes a Buddha, her Buddha-land shall not contain the many faults described in this Prajnaparamita Sutra.”

Then the Venerable Ananda again addressed the Buddha: “Blessed One! Before which Buddha did this celestial maiden first arouse the aspiration to seek unsurpassed enlightenment, plant roots of virtue, and make vows of dedication, so that now she has encountered the Buddha, reverently made offerings, and received the prophecy of non-retrogression?”

The Buddha told Ananda, “This celestial maiden aroused the aspiration to seek unsurpassed enlightenment, planted roots of virtue, and made vows of dedication in the presence of the Buddha Dipankara. Therefore, she has now encountered me, reverently made offerings, and received the prophecy of non-retrogression.

“Ananda! You should know that, in the past, in the presence of the Buddha Dipankara, I scattered five flowers as an offering to the Buddha and made vows of dedication. Dipankara Tathagata, the Worthy One, the Perfectly Enlightened One, knew that my faculties had matured and therefore bestowed a prophecy upon me.

At that time, when the celestial maiden heard the Buddha bestow upon me the prophecy of great enlightenment as a great bodhisattva, she rejoiced and leapt with delight. She immediately scattered golden flowers over the Buddha as an offering, aroused the aspiration to seek unsurpassed enlightenment, planted roots of virtue, and made vows of dedication, saying, ‘May it come to pass that, in a future age, when this bodhisattva becomes a Buddha, he shall bestow upon me the prophecy of great enlightenment as the Buddha before me has bestowed it upon him today.’ Therefore, I now bestow the prophecy upon this celestial maiden.”

Having heard the Buddha’s words, the Venerable Ananda rejoiced and leapt with delight, and again addressed the Buddha:

“For a long time, this celestial maiden has planted roots of merit for the sake of unsurpassed enlightenment. Now they have matured, and therefore she has received the Buddha’s prophecy.”

The Buddha told Ananda, “So it is! So it is! For a long time, this celestial maiden has planted roots of merit for the sake of unsurpassed enlightenment. Now they have matured, and therefore she has received my prophecy.”

XXXXXIII. CHAPTER ON SKILLFUL TRAINING

01

Then the Venerable Subhuti addressed the Buddha: “Blessed One! When great bodhisattvas cultivate the profound prajnaparamita, how do they draw near to the samadhi of emptiness, and how do they enter the samadhi of emptiness? How do they draw near to the samadhi of signlessness, and how do they enter the samadhi of signlessness?

How do they draw near to the samadhi of wishlessness, and how do they enter the samadhi of wishlessness? How do they draw near to the four foundations of mindfulness, and how do they cultivate the four foundations of mindfulness? How do they draw near to the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path, and how do they cultivate the four right efforts through the eightfold noble path?

How do they draw near to the ten powers of a Buddha, and how do they cultivate the ten powers of a Buddha? How do they draw near to the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen special qualities of a Buddha, and how do they cultivate the four fearlessnesses through the eighteen special qualities of a Buddha?”

The Buddha said: Subhuti, great bodhisattvas who cultivate the profound prajnaparamita should contemplate form as empty, and should contemplate feeling, perception, formations, and consciousness as empty; they should contemplate the eye ayatana as empty, and should contemplate the ear, nose, tongue, body, and mind ayatanas as empty; they should contemplate the form ayatana as empty, and should contemplate the sound, odor, taste, touch, and dharma ayatanas as empty; they should contemplate the eye dhatu as empty, and should contemplate the ear, nose, tongue, body, and mind dhatus as empty; they should contemplate the form dhatu as empty, and should contemplate the sound, odor, taste, touch, and dharma dhatus as empty;

they should contemplate the eye-consciousness dhatu as empty, and should contemplate the ear-, nose-, tongue-, body-, and mind-consciousness dhatus as empty; they should contemplate eye-contact as empty, and should contemplate ear-, nose-, tongue-, body-, and mind-contact as empty; they should contemplate the feelings arising with eye-contact as condition as empty, and should contemplate the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition as empty; they should contemplate the earth dhatu as empty, and should contemplate the water, fire, wind, space, and consciousness dhatus as empty;

they should contemplate ignorance as empty, and should contemplate formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, and aging-and-death as empty; they should contemplate the perfection of generosity as empty, and should contemplate the perfections of pure morality, patience, vigor, meditation, and prajnaparamita as empty;

they should contemplate the emptiness of internal phenomena as empty, and should contemplate the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence as empty;

they should contemplate suchness as empty, and should contemplate the dharma-dhatu, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature beyond arising, the certainty of phenomena, the abiding of phenomena, the true limit, the realm of space, and the inconceivable realm as empty; they should contemplate the Noble Truth of suffering as empty, and should contemplate the Noble Truths of origination, cessation, and the path as empty; they should contemplate the four meditative absorptions as empty, and should contemplate the four immeasurables and the four formless concentrations as empty;

they should contemplate the eight liberations as empty, and should contemplate the eight spheres of mastery, the nine successive concentrations, and the ten totalities as empty; they should contemplate the four foundations of mindfulness as empty, and should contemplate the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path as empty; they should contemplate the liberation gateway of emptiness as empty, and should contemplate the liberation gateways of signlessness and wishlessness as empty; they should contemplate the ten bodhisattva grounds of the Three Vehicles as empty; they should contemplate the five kinds of eyes as empty, and should contemplate the six superknowledges as empty;

they should contemplate the ten powers of a Buddha as empty, and should contemplate the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen exclusive qualities of a Buddha as empty; they should contemplate the quality of never forgetting as empty, and should contemplate the nature of constant equanimity as empty; they should contemplate the knowledge of all things as empty, and should contemplate the knowledge of the aspects of the path and the knowledge of all aspects as empty; they should contemplate all dharani gateways as empty, and should contemplate all samadhi gateways as empty;

they should contemplate the fruit of stream-entry as empty, and should contemplate the fruits of once-returning, non-returning, and arhatship as empty; they should contemplate the fruit of a pratyekabuddha as empty; they should contemplate all practices of great bodhisattvas as empty; they should contemplate the fruit of the supreme awakening of the Buddhas as empty; they should contemplate tainted phenomena as empty, and should contemplate untainted phenomena as empty; they should contemplate worldly phenomena as empty, and should contemplate supramundane phenomena as empty; they should contemplate conditioned phenomena as empty, and should contemplate unconditioned phenomena as empty;

they should contemplate past phenomena as empty, and should contemplate future and present phenomena as empty; they should contemplate wholesome phenomena as empty, and should contemplate unwholesome and indeterminate phenomena as empty; they should contemplate phenomena of the Desire Realm as empty, and should contemplate phenomena of the Form Realm and the Formless Realm as empty.

Subhuti, when that great bodhisattva contemplates in this way, the mind is not allowed to become distracted. If the mind is not distracted, no phenomenon is seen; if no phenomenon is seen, nothing is realized. Why is this?

Subhuti, that great bodhisattva has thoroughly learned that the individual characteristics of all phenomena are empty. No phenomenon can be increased, and no phenomenon can be diminished; therefore, there is neither seeing nor realization. Why is this? Subhuti, because within the ultimate truth of all phenomena, the one who realizes, that which is realized, the place of realization, the time of realization, and the phenomenon through which realization occurs—whether conjoined or separate—can neither be apprehended nor seen.

At that time, the Venerable Subhuti said to the Buddha: Blessed One, as the Buddha has taught, great bodhisattvas should not realize the emptiness of phenomena. Blessed One, how do great bodhisattvas abide in the emptiness of phenomena without realizing it?

The Buddha said: Subhuti, when great bodhisattvas contemplate the emptiness of phenomena, they first think: “I should contemplate all the characteristics of phenomena as empty, but I should not realize them. For the sake of training, I contemplate the emptiness of phenomena; I do not contemplate the emptiness of phenomena for the sake of realization. Now is the time for training, not the time for realization.”

Subhuti, before that great bodhisattva enters the state of concentration, the bodhisattva binds the mind to the object of meditation; once concentration has been entered, the bodhisattva does not allow the mind to rest upon any object.

Subhuti! At this time, that great bodhisattva does not abandon the perfection of giving and does not realize the exhaustion of the outflows; does not abandon the perfection of pure discipline, patience, diligence, meditation, or prajnaparamita, and does not realize the exhaustion of the outflows; does not abandon inner emptiness and does not realize the exhaustion of the outflows;

does not abandon outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate-truth emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, 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 unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the self-nature of nonexistence, and does not realize the exhaustion of the outflows; does not abandon suchness and does not realize the exhaustion of the outflows;

does not abandon the dharma realm, dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, or the inconceivable realm, and does not realize the exhaustion of the outflows; does not abandon the Noble Truth of suffering and does not realize the exhaustion of the outflows; does not abandon the Noble Truths of origin, cessation, or the path, and does not realize the exhaustion of the outflows; does not abandon the four meditative absorptions and does not realize the exhaustion of the outflows; does not abandon the four immeasurables or the four formless attainments, and does not realize the exhaustion of the outflows;

does not abandon the eight liberations and does not realize the exhaustion of the outflows; does not abandon the eight spheres of mastery, the nine successive attainments, or the ten spheres of totality, and does not realize the exhaustion of the outflows; does not abandon the four establishments of mindfulness and does not realize the exhaustion of the outflows; does not abandon the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the Noble Eightfold Path, and does not realize the exhaustion of the outflows; does not abandon the gateway of liberation through emptiness and does not realize the exhaustion of the outflows;

does not abandon the gateways of liberation through signlessness or wishlessness, and does not realize the exhaustion of the outflows; does not abandon the five kinds of eyes and does not realize the exhaustion of the outflows; does not abandon the six superknowledges and does not realize the exhaustion of the outflows; does not abandon the ten powers of a Buddha and does not realize the exhaustion of the outflows; does not abandon the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha, and does not realize the exhaustion of the outflows; does not abandon the quality of never forgetting and does not realize the exhaustion of the outflows;

does not abandon the nature of perpetual equanimity and does not realize the exhaustion of the outflows; does not abandon the knowledge of all things and does not realize the exhaustion of the outflows; does not abandon the knowledge of the aspects of the paths or the knowledge of all aspects, and does not realize the exhaustion of the outflows; does not abandon any dharani gateway and does not realize the exhaustion of the outflows; does not abandon any samadhi gateway and does not realize the exhaustion of the outflows; does not abandon the practices of a great bodhisattva and does not realize the exhaustion of the outflows; does not abandon unsurpassed perfect awakening and does not realize the exhaustion of the outflows.

Why is this? Subhuti! Because that great bodhisattva has perfected such great and wondrous wisdom, skillfully abides in emptiness and in all the dharmas that are factors of awakening, and thinks: “Now is the time to train, not the time to realize.”

Subhuti! That great bodhisattva, practicing prajnaparamita profoundly, should think: “I should now train in the perfection of giving, but should not realize it; I should now train in the perfection of pure discipline, patience, diligence, meditation, and prajnaparamita, but should not realize them. I should now train in inner emptiness, but should not realize it;

I should now train in outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate-truth emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, 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 unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence, but should not realize them.

I should now train in suchness, but should not realize it; I should now train in the dharma realm, dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm, but should not realize them. I should now train in the Noble Truth of suffering, but should not realize it; I should now train in the Noble Truths of origin, cessation, and the path, but should not realize them.

I should now train in the four meditative absorptions, but should not realize them; I should now train in the four immeasurables and the four formless attainments, but should not realize them. I should now train in the eight liberations, but should not realize them; I should now train in the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality, but should not realize them. I should now train in the four establishments of mindfulness, but should not realize them; I should now train in the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path, but should not realize them.

I should now train in the gateway of liberation through emptiness, but should not realize it; I should now train in the gateways of liberation through signlessness and wishlessness, but should not realize them. I should now train in the five kinds of eyes, but should not realize them; I should now train in the six superknowledges, but should not realize them. I should now train in the ten powers of a Buddha, but should not realize them; I should now train in the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha, but should not realize them.

I should now train in the quality of never forgetting, but should not realize it; I should now train in the nature of perpetual equanimity, but should not realize it. I should now train in the knowledge of all things, but should not realize it; I should now train in the knowledge of the aspects of the paths and the knowledge of all aspects, but should not realize them. I should now train in all dharani gateways, but should not realize them; I should now train in all samadhi gateways, but should not realize them.

I should now train in all the practices of a great bodhisattva, but should not realize them. I should now train in unsurpassed perfect awakening, but should not realize it. I should now train in the knowledge of all-knowledge, but should not realize the fruit of stream-entry.

I should now train in the knowledge of all-knowledge, but should not realize the fruits of once-returning, non-returning, or arhatship. I should now train in the knowledge of all-knowledge, but should not realize the fruit of a pratyekabuddha.”

Fascicle 331

THE END