大般若波羅蜜多經

LV. THE CHAPTER ON LEARNING SKILLFUL MEANS

05

The Buddha said:

– Subhuti! As you asked: If a great bodhisattva trains for the sake of the Tathagata’s exhaustion, is this training in the knowledge of all-knowing? If a great bodhisattva trains for the sake of the Tathagata’s detachment, is this training in the knowledge of all-knowing? If a great bodhisattva trains for the sake of the Tathagata’s cessation, is this training in the knowledge of all-knowing? If a great bodhisattva trains for the sake of the Tathagata’s non-arising, is this training in the knowledge of all-knowing? If a great bodhisattva trains for the sake of the Tathagata’s non-cessation, is this training in the knowledge of all-knowing? If a great bodhisattva trains for the sake of the Tathagata’s primordial quiescence, is this training in the knowledge of all-knowing? If a great bodhisattva trains for the sake of the Tathagata’s intrinsic nirvana, is this training in the knowledge of all-knowing? Subhuti, what do you think? Is the suchness of the Tathagata subject to exhaustion, cessation, or severance?

Subhuti replied:

– No, Blessed One! No, Sugata!

The Buddha said:

– Subhuti! If a great bodhisattva trains in suchness in this way, this is training in the knowledge of all-knowing.

Subhuti! You should know that suchness is not exhausted, does not cease, is not severed, and cannot be directly realized. If a great bodhisattva trains in suchness in this way, this is training in the knowledge of all-knowing.

Furthermore, Subhuti! When a great bodhisattva trains in this way, that bodhisattva trains in the perfection of generosity and trains in the perfections of pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita. If a great bodhisattva trains in the perfections of generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita, this is training in the knowledge of all-knowing.

Furthermore, Subhuti! When a great bodhisattva trains in this way, that bodhisattva trains in inner emptiness and trains in outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersal, the emptiness of non-change, the emptiness of essential 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 intrinsic nature, and the emptiness of the nonexistence of intrinsic nature.

If a great bodhisattva trains in inner emptiness and outer emptiness through the emptiness of the nonexistence of intrinsic nature, this is training in the knowledge of all-knowing.

Furthermore, Subhuti! When a great bodhisattva trains in this way, that bodhisattva trains in suchness and trains in the dhatu of all dharmas, the nature of dharmas, the nature that is not false, the nature that does not change, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding of dharmas, the true limit, the realm of space, and the inconceivable realm. If a great bodhisattva trains in suchness and the dhatu of dharmas through the inconceivable realm, this is training in the knowledge of all-knowing.

Furthermore, Subhuti! When a great bodhisattva trains in this way, that bodhisattva trains in the Noble Truth of suffering and trains in the Noble Truths of the origin of suffering, its cessation, and the path. If a great bodhisattva trains in the Noble Truths of suffering, its origin, its cessation, and the path, this is training in the knowledge of all-knowing.

Furthermore, Subhuti! When a great bodhisattva trains in this way, that bodhisattva trains in the four meditative concentrations and trains in the four immeasurables and the four formless absorptions. If a great bodhisattva trains in the four meditative concentrations, the four immeasurables, and the four formless absorptions, this is training in the knowledge of all-knowing.

Furthermore, Subhuti! When a great bodhisattva trains in this way, that bodhisattva trains in the eight liberations and trains in the eight spheres of mastery, the nine successive absorptions, and the ten totalities. If a great bodhisattva trains in the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities, this is training in the knowledge of all-knowing.

Furthermore, Subhuti! When a great bodhisattva trains in this way, that bodhisattva trains in the four foundations of mindfulness and trains in the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path. If a great bodhisattva trains in the four foundations of mindfulness and the four right efforts through the Noble Eightfold Path, this is training in the knowledge of all-knowing.

Furthermore, Subhuti! When a great bodhisattva trains in this way, that bodhisattva trains in the gateway to liberation through emptiness and trains in the gateways to liberation through signlessness and wishlessness. If a great bodhisattva trains in the gateways to liberation through emptiness, signlessness, and wishlessness, this is training in the knowledge of all-knowing.

Furthermore, Subhuti! When a great bodhisattva trains in this way, that bodhisattva trains in the stage of Extreme Joy and trains in the stages of Stainlessness, Luminosity, Blazing Wisdom, Difficult to Conquer, Manifest Presence, Far-Reaching, Immovability, Excellent Wisdom, and Dharma Cloud. If a great bodhisattva trains in the stage of Extreme Joy and the stage of Stainlessness through the stage of Dharma Cloud, this is training in the knowledge of all-knowing.

Furthermore, Subhuti! When a great bodhisattva trains in this way, that bodhisattva trains in the five kinds of eyes and trains in the six superknowledges. If a great bodhisattva trains in the five kinds of eyes and the six superknowledges, this is training in the knowledge of all-knowing.

Furthermore, Subhuti! When a great bodhisattva trains in this way, that bodhisattva trains in the ten powers of a Buddha and trains in the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha. If a great bodhisattva trains in the ten powers of a Buddha and the four fearlessnesses through the eighteen unique qualities of a Buddha, this is training in the knowledge of all-knowing.

Furthermore, Subhuti! When a great bodhisattva trains in this way, that bodhisattva trains in the Dharma of non-forgetfulness and trains in the nature of perpetual equanimity. If a great bodhisattva trains in the Dharma of non-forgetfulness and the nature of perpetual equanimity, this is training in the knowledge of all-knowing.

Furthermore, Subhuti! When a great bodhisattva trains in this way, that bodhisattva trains in all-knowledge and trains in the knowledge of the aspects of the paths and the knowledge of all aspects. If a great bodhisattva trains in all-knowledge, the knowledge of the aspects of the paths, and the knowledge of all aspects, this is training in the knowledge of all-knowing.

Furthermore, Subhuti! When a great bodhisattva trains in this way, that bodhisattva trains in all dharani gateways and trains in all samadhi gateways. If a great bodhisattva trains in all dharani gateways and all samadhi gateways, this is training in the knowledge of all-knowing.

Furthermore, Subhuti! When a great bodhisattva trains in this way, that bodhisattva trains in all the practices of a great bodhisattva. If a great bodhisattva trains in all the practices of a great bodhisattva, this is training in the knowledge of all-knowing.

Furthermore, Subhuti! When a great bodhisattva trains in this way, that bodhisattva trains in the unsurpassed awakening of all Buddhas. If a great bodhisattva trains in the unsurpassed awakening of all Buddhas, this is training in the knowledge of all-knowing.

Furthermore, Subhuti! If a great bodhisattva trains in this way, they attain the ultimate perfection of all training. If a great bodhisattva trains in this way, no heavenly Mara or adherent of an external path can undermine them.

If a great bodhisattva trains in this way, they quickly attain the stage of a non-retrogressing bodhisattva. If a great bodhisattva trains in this way, they personally cultivate what the forebears of all Tathagatas, Arhats, Perfectly and Completely Enlightened Ones, cultivated. If a great bodhisattva trains in this way, they do not become swayed by distortions with regard to the protective Dharmas.

If a great bodhisattva trains in this way, they are able to cultivate the appropriate Dharmas for leaving torpor and darkness far behind. If a great bodhisattva trains in this way, they train in the Dharmas that purify and adorn their own Buddha-land. If a great bodhisattva trains in this way, they train in the Dharmas that bring sentient beings to maturity.

If a great bodhisattva trains in this way, they are able truly to purify and adorn a Buddha-land. If a great bodhisattva trains in this way, they are able truly to bring sentient beings to maturity. If a great bodhisattva trains in this way, they are able to arouse great loving-kindness and great compassion and cherish all beings.

If a great bodhisattva trains in this way, they train in the twelve sublime aspects of the three turnings of the Dharma wheel. If a great bodhisattva trains in this way, they train to liberate all sentient beings and lead them into the realm of ultimate nirvana. If a great bodhisattva trains in this way, they train in the sublime practice that ensures the lineage of the Buddhas remains unbroken.

If a great bodhisattva trains in this way, they train as the Buddhas do in opening the gate of ambrosia for sentient beings. If a great bodhisattva trains in this way, they train to establish immeasurable, innumerable, and boundless sentient beings in the Dharma of the Three Vehicles. If a great bodhisattva trains in this way, they train to reveal to all sentient beings the true, unconditioned, ultimate, quiescent realm; this is genuine training in the knowledge of all-knowledge.

Inferior sentient beings are incapable of such training. If a great bodhisattva trains in this way, they are able truly to rescue all sentient beings from birth, aging, sickness, and death, and cause them diligently to train in what should be trained.

Furthermore, Subhuti! If a great bodhisattva trains in this way, they will certainly never again fall into the hells, the animal realm, or the realm of ghosts. If a great bodhisattva trains in this way, they will certainly not be born into an inferior lineage in a borderland where wrong views prevail.

If a great bodhisattva trains in this way, they will certainly not be born into a lowly household, a household of corpse-bearers, or any other poor, humble household ignorant of proper conduct. If a great bodhisattva trains in this way, they will never be deaf, blind, mute, unable to speak clearly, leprous, maimed, deficient in their faculties or limbs, hunchbacked, insane, or afflicted by any of the many other grave and malignant diseases and sores.

If a great bodhisattva trains in this way, life after life they will always have a large and complete retinue, a beautiful appearance, dignified speech, and the affection and respect of everyone. If a great bodhisattva trains in this way, life after life they will be born where there is abstention from killing living beings, abstention from taking what has not been given, abstention from sexual misconduct and deviant practices, abstention from false speech, abstention from harsh speech, abstention from divisive speech, abstention from frivolous speech, and also abstention from covetousness, ill will, and wrong views.

If a great bodhisattva trains in this way, life after life they will be born where no one sustains a livelihood through wrong Dharmas; they will never condone false and corrupt Dharmas, nor will they accept sentient beings who violate the precepts, hold wrong views, and slander the true Dharma. If a great bodhisattva trains in this way, they will never be born among the long-lived gods, become engrossed in sensual pleasures, or possess deficient wisdom.

Why is this? Because that great bodhisattva has perfected the power of skillful means. Through the power of these skillful means, although they frequently enter the immeasurable meditative absorptions and the formless absorptions, they are not reborn under their influence.

Because they are sustained by profound prajnaparamita, they perfect such skillful means. Although they freely enter and emerge from the various meditative absorptions, they are not reborn among the long-lived gods under the influence of those absorptions, thereby abandoning the practices of a great bodhisattva.

Furthermore, Subhuti! If a great bodhisattva trains in this way, all such Dharmas as the Buddha’s ten powers, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, and the immeasurable, innumerable, and boundless other Buddha-Dharmas all become purified, and they certainly do not fall to any of the stages of the shravakas or pratyekabuddhas.

At that time, the Venerable Subhuti addressed the Buddha:

“Blessed One! If the intrinsic nature of all dharmas is pure, how does a great bodhisattva attain purity within those dharmas?”

The Buddha told Subhuti:

“Just so! Just so! It is as you have asked. The original intrinsic nature of all dharmas is pure. That great bodhisattva diligently trains in profound prajnaparamita within the intrinsically pure nature of all dharmas, comprehends it in accordance with reality, neither sinks nor stagnates, and remains far removed from every defilement and attachment. Therefore, the bodhisattva is said to attain purity.

“Furthermore, Subhuti! Although the intrinsic nature of all dharmas is pure, ordinary beings do not know, see, or understand this. Wishing to enable them to know, see, and understand it, that great bodhisattva cultivates the perfection of generosity and cultivates the perfections of pure ethical discipline, patience, diligence, meditative concentration, and prajnaparamita;

abides in inner emptiness, abides in outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, 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 shared characteristics, the emptiness of all dharmas, the emptiness of non-apprehensibility, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence;

abides in suchness, abides in the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, the reality-limit, the realm of space, and the inconceivable realm; abides in the Noble Truth of suffering and abides in the Noble Truths of the origin, cessation, and path; cultivates the four meditative absorptions and cultivates the four immeasurables and the four formless absorptions; cultivates the eight liberations and cultivates the eight spheres of mastery, the nine successive absorptions, and the ten totalities;

cultivates the four establishments of mindfulness and cultivates 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; cultivates the liberation gateway of emptiness and cultivates the liberation gateways of signlessness and wishlessness; cultivates the Stage of Great Joy and cultivates the Stage of Stainlessness, the Stage of Luminous Radiance, the Stage of Blazing Wisdom, the Stage Difficult to Conquer, the Stage of Manifest Presence, the Far-Going Stage, the Immovable Stage, the Stage of Excellent Wisdom, and the Stage of the Dharma Cloud; cultivates the five kinds of eyes and cultivates the six superknowledges;

cultivates the Buddha’s ten powers and cultivates 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; cultivates the Dharma of never losing mindfulness and cultivates the nature of perpetual equanimity; cultivates all dharani gateways and cultivates all samadhi gateways; cultivates the knowledge of all things, cultivates the knowledge of the aspects of the paths, and the knowledge of all aspects.”

Subhuti, when that great bodhisattva trains in this way in the intrinsically pure nature of all dharmas, the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, and immeasurable, innumerable, boundless other Buddha-dharmas all become purified. That bodhisattva does not fall to the stages of the sravakas or pratyekabuddhas, and can fully comprehend the diverse mental activities of all sentient beings, skillfully employing expedient means to enable them to realize the intrinsically pure nature of all dharmas.

Subhuti, you should know that, just as only a few places upon the great earth produce gold, silver, jewels, and precious stones, while many places produce gravel, rocks, tiles, and bricks, so too, among sentient beings, only a few are capable of training in the profound prajnaparamita, while most train in the teachings of the sravakas and pratyekabuddhas.

Subhuti, you should know that, just as only a small number of sentient beings are capable of cultivating the karma leading to the state of a wheel-turning king, while the majority must follow the courses of karma leading to the states of lesser kings, so too, among sentient beings, only a small number are capable of cultivating the path to the wisdom of omniscience, while the majority must follow the paths of the sravakas and pratyekabuddhas.

Subhuti, you should know that, among the assemblies of bodhisattvas who seek the unsurpassed fruit of enlightenment, only a few attain the unsurpassed fruit of enlightenment, while most fall to the stages of the sravakas and pratyekabuddhas.

Subhuti, you should know that if good men and good women abiding in the Bodhisattva Vehicle do not depart from the profound prajnaparamita and its skillful means, they will certainly be able to enter the stage of non-retrogression. If they depart from the profound prajnaparamita and its skillful means, they will certainly regress from the unsurpassed fruit of enlightenment. Therefore, great bodhisattvas who wish to attain the stage of a non-retrogressing bodhisattva and enter the ranks of non-retrogressing bodhisattvas should diligently train in the profound prajnaparamita and its skillful means.

Furthermore, Subhuti! If a great bodhisattva trains in the skillful means of such profound prajnaparamita, they will never give rise to a mind associated with stinginess, violation of precepts, anger, indolence, distraction, or misguided wisdom; they will never give rise to a mind associated with craving, hatred, delusion, or conceit; they will never give rise to a mind associated with any other faults; they will never give rise to a mind associated with grasping at the characteristics of form, nor will they give rise to a mind associated with grasping at the characteristics of feeling, perception, formations, or consciousness;

they will never give rise to a mind associated with grasping at the characteristics of the eye ayatana, nor will they give rise to a mind associated with grasping at the characteristics of the ear, nose, tongue, body, or mind ayatana; they will never give rise to a mind associated with grasping at the characteristics of the form ayatana, nor will they give rise to a mind associated with grasping at the characteristics of the sound, odor, taste, touch, or dharma ayatana; they will never give rise to a mind associated with grasping at the characteristics of the eye dhatu, nor will they give rise to a mind associated with grasping at the characteristics of the ear, nose, tongue, body, or mind dhatu;

they will never give rise to a mind associated with grasping at the characteristics of the form dhatu, nor will they give rise to a mind associated with grasping at the characteristics of the sound, odor, taste, touch, or dharma dhatu; they will never give rise to a mind associated with grasping at the characteristics of the eye-consciousness dhatu, nor will they give rise to a mind associated with grasping at the characteristics of the ear-, nose-, tongue-, body-, or mind-consciousness dhatu; they will never give rise to a mind associated with grasping at the characteristics of eye-contact, nor will they give rise to a mind associated with grasping at the characteristics of ear-, nose-, tongue-, body-, or mind-contact;

they will never give rise to a mind associated with grasping at the characteristics of feelings arising with eye-contact as their condition, nor will they give rise to a mind associated with grasping at the characteristics of feelings arising with ear-, nose-, tongue-, body-, or mind-contact as their condition; they will never give rise to a mind associated with grasping at the characteristics of the earth dhatu, nor will they give rise to a mind associated with grasping at the characteristics of the water, fire, wind, space, or consciousness dhatu;

they will never give rise to a mind associated with grasping at the characteristics of ignorance, nor will they give rise to a mind associated with grasping at the characteristics of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, or aging-and-death; they will never give rise to a mind associated with grasping at the characteristics of the perfection of generosity, nor will they give rise to a mind associated with grasping at the characteristics of the perfections of moral discipline, patience, diligence, meditation, or prajnaparamita;

they will never give rise to a mind associated with grasping at the characteristics of inner emptiness, nor will they give rise to a mind associated with grasping at the characteristics of 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 non-change, 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, or the emptiness of the self-nature of nonexistence;

they will never give rise to a mind associated with grasping at the characteristics of suchness, nor will they give rise to a mind associated with grasping at the characteristics of the Dharma realm, the nature of dharmas, the nature free from falsity, the unchanging 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, or the inconceivable realm; they will never give rise to a mind associated with grasping at the characteristics of the Noble Truth of suffering, nor will they give rise to a mind associated with grasping at the characteristics of the Noble Truths of origin, cessation, or the path;

they will never give rise to a mind associated with grasping at the characteristics of the four meditative absorptions, nor will they give rise to a mind associated with grasping at the characteristics of the four immeasurables or the four formless concentrations; they will never give rise to a mind associated with grasping at the characteristics of the eight liberations, nor will they give rise to a mind associated with grasping at the characteristics of the eight spheres of mastery, the nine successive concentrations, or the ten spheres of totality;

they will never give rise to a mind associated with grasping at the characteristics of the four establishments of mindfulness, nor will they give rise to a mind associated with grasping at the characteristics of the four right efforts, the four bases of miraculous power, the five faculties, the five powers, the seven factors of awakening, or the Noble Eightfold Path; they will never give rise to a mind associated with grasping at the characteristics of the gateway to liberation through emptiness, nor will they give rise to a mind associated with grasping at the characteristics of the gateways to liberation through signlessness or wishlessness;

they will never give rise to a mind associated with grasping at the characteristics of the Stage of Great Joy, nor will they give rise to a mind associated with grasping at the characteristics of the Stage of Stainlessness, the Stage of Radiance, the Stage of Blazing Wisdom, the Stage Difficult to Conquer, the Stage of Manifest Presence, the Far-Going Stage, the Immovable Stage, the Stage of Excellent Wisdom, or the Dharma Cloud Stage; they will never give rise to a mind associated with grasping at the characteristics of the five kinds of eyes, nor will they give rise to a mind associated with grasping at the characteristics of the six superknowledges;

they will never give rise to a mind associated with grasping at the characteristics of the Buddha's ten powers, nor will they give rise to a mind associated with grasping at the characteristics of 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; they will never give rise to a mind associated with grasping at the characteristics of the quality of being free from forgetfulness, nor will they give rise to a mind associated with grasping at the characteristics of constant equanimity;

they will never give rise to a mind associated with grasping at the characteristics of the knowledge of all things, nor will they give rise to a mind associated with grasping at the characteristics of the knowledge of the aspects of the paths or the knowledge of all aspects; they will never give rise to a mind associated with grasping at the characteristics of any dharani gateway, nor will they give rise to a mind associated with grasping at the characteristics of any samadhi gateway; they will never give rise to a mind associated with grasping at the characteristics of the fruit of stream-entry, nor will they give rise to a mind associated with grasping at the characteristics of the fruits of once-returning, non-returning, or arhatship;

they will never give rise to a mind associated with grasping at the characteristics of the fruit of a pratyekabuddha; they will never give rise to a mind associated with grasping at the characteristics of any practice of a great bodhisattva; and they will never give rise to a mind associated with grasping at the characteristics of the supreme awakening of the Buddhas.

Why is this?

Subhuti! Because, while cultivating the skillful means of profound prajnaparamita, that great bodhisattva sees absolutely no dharma that can be attained. Because there is no attainment, they do not give rise to a mind associated with grasping at the characteristics of dharmas such as form and so forth.

Furthermore, Subhuti! If a great bodhisattva trains in the skillful means of such profound prajnaparamita, they are able to encompass all the perfections, gather all the perfections together, and guide all the perfections. Why is this?

Subhuti! Because profound prajnaparamita encompasses all the perfections in their entirety.

Subhuti! Just as the view of a self is able to encompass all sixty-two views, profound prajnaparamita is likewise able to encompass all the perfections in their entirety.

Subhuti! Just as, when people die, their faculties cease following the cessation of the life faculty, so too do all teachings concerning the perfections depend upon profound prajnaparamita. If there were no prajnaparamita, there would also be no other perfections. Therefore, Subhuti, if a great bodhisattva wishes to reach the ultimate other shore of the perfections, they must diligently train in profound prajnaparamita.

Subhuti, you should know that if a great bodhisattva trains in profound prajnaparamita in this way, that bodhisattva is supreme among sentient beings. Why is this? Subhuti, it is because that great bodhisattva is able to train in the ultimate practice.

Furthermore, Subhuti, what do you think? Are the sentient beings in this trichiliocosm numerous?

Subhuti replied:

“World-Honored One, they are exceedingly numerous! Well-Gone One, they are exceedingly numerous! Even the sentient beings in Jambudvipa are innumerably many, how much more so the sentient beings throughout the trichiliocosm.”

The Buddha said:

“Subhuti, suppose that all the sentient beings in the trichiliocosm, neither earlier nor later, were simultaneously to obtain human bodies, and, having obtained human bodies, neither earlier nor later, were all simultaneously to attain the fruit of supreme enlightenment. Suppose a good man or good woman abiding in the bodhisattva vehicle were, throughout the whole of their life, constantly and reverently to make offerings to these Tathagatas, Arhats, Perfectly Enlightened Ones of the finest clothing, food and drink, bedding, and medicines, honoring and praising them. Would that good man or good woman, by reason of these conditions, gain much merit?”

Subhuti replied:

“World-Honored One, exceedingly much! Well-Gone One, exceedingly much!”

The Buddha said:

“Subhuti, if a good man or good woman abiding in the bodhisattva vehicle constantly listens to, accepts and retains, reads and recites, copies, reflects upon, and cultivates such profound prajnaparamita, the merit attained thereby is immeasurably and incalculably greater than that of the former person. Why is this? Subhuti, it is because profound prajnaparamita possesses great benefit and is able swiftly to lead assemblies of great bodhisattvas to the fruit of supreme enlightenment, far surpassing the roots of goodness acquired by the former person.

Therefore, Subhuti, if a great bodhisattva wishes to be foremost among all sentient beings, that bodhisattva should train in such profound prajnaparamita. If a great bodhisattva wishes universally to benefit all sentient beings—to become a protector for those without protection, a refuge for those without refuge, a destination for those with nowhere to turn, bright eyes for those without sight, light for those without light, to show the path to those who have lost their way, and to cause those who have not attained nirvana to attain nirvana—that bodhisattva should train in such profound prajnaparamita.

If a great bodhisattva wishes to attain the fruit of supreme enlightenment; to tread the realm trodden by the Buddhas; to roam where the Buddhas have roamed; to utter the Buddhas’ great lion’s roar; to beat the Buddhas’ unsurpassed Dharma drum; to sound the Buddhas’ unsurpassed Dharma bell; to blow the Buddhas’ unsurpassed Dharma conch; to ascend the Buddhas’ unsurpassed Dharma seat; to proclaim the meaning of the Buddhas’ unsurpassed Dharma; to break through the net of doubt of all sentient beings; to enter the Buddhas’ realm of the ambrosial Dharma; and to enjoy the Buddhas’ subtle and wondrous bliss and joy, that bodhisattva should train in such profound prajnaparamita.

“Furthermore, Subhuti, if a great bodhisattva trains in such profound prajnaparamita, there is no meritorious root of goodness that cannot be attained.”

At that time, the Venerable Subhuti said to the Buddha:

“World-Honored One, surely great bodhisattvas who train in such profound prajnaparamita cannot also attain the meritorious roots of goodness of shravakas and pratyekabuddhas?”

The Buddha said:

“Subhuti, these assemblies of great bodhisattvas can also attain all the meritorious roots of goodness of shravakas and pratyekabuddhas. Yet they neither abide in nor cling to those stages. Having rightly contemplated them with superior knowledge and vision, they pass beyond those stages and directly enter the bodhisattva’s certainty of the true nature that transcends arising. Therefore, there is no meritorious root of goodness that these assemblies of great bodhisattvas cannot attain.

“Furthermore, Subhuti, when a great bodhisattva trains in this way, that bodhisattva draws near to the wisdom of all-knowledge and swiftly attains the fruit of supreme enlightenment.

“Furthermore, Subhuti, when a great bodhisattva trains in this way, that bodhisattva becomes a true field of merit for all devas, human beings, asuras, and others in the world.

“Furthermore, Subhuti, when a great bodhisattva trains in this way, that bodhisattva surpasses the fields of merit constituted by worldly shramanas and brahmins, as well as by shravakas and pratyekabuddhas, and swiftly attains the wisdom of all-knowledge.

“Furthermore, Subhuti, when a great bodhisattva trains in this way, wherever that bodhisattva is born, that bodhisattva does not abandon prajnaparamita, does not become separated from prajnaparamita, and constantly practices prajnaparamita.

“Furthermore, Subhuti, if a great bodhisattva trains in such profound prajnaparamita, you should know that, with respect to the wisdom of all-knowledge, that bodhisattva has attained irreversibility, is far removed from the stages of shravakas and pratyekabuddhas, and has drawn near to the fruit of supreme enlightenment.

“Furthermore, Subhuti, when practicing profound prajnaparamita, if a great bodhisattva thinks: ‘This is prajnaparamita; this is the time for cultivation; this is the place of cultivation; I constantly cultivate this profound prajnaparamita; through such profound prajnaparamita I relinquish the dharmas that must thus be relinquished, and I shall certainly attain the wisdom of all-knowledge,’ then, if that bodhisattva thinks in this way, this is not the practice of prajnaparamita.

Nor can that bodhisattva clearly comprehend profound prajnaparamita with respect to prajnaparamita. That bodhisattva does not think: ‘This is prajnaparamita; this is the time for cultivation; this is the place of cultivation; this is the practitioner; these are the afflictive dharmas obstructing prajnaparamita that must be abandoned; this is the fruit of supreme enlightenment realized through prajnaparamita.’ If, when practicing profound prajnaparamita, a great bodhisattva thinks: ‘This is not prajnaparamita; this is not the time for cultivation; this is not the place of cultivation; this is not the practitioner; through prajnaparamita there can be neither relinquishment nor attainment,’ why is this?

Because all dharmas abide without distinction in suchness, the dharma realm, and ultimate reality. To practice in this way is to practice prajnaparamita.

LVI. CHAPTER ON THE SIMILE OF THE VOW

01

At that time, Śakra, Lord of the Gods, thought: If a great bodhisattva who practices prajnaparamita and practices the perfections of meditative concentration, vigor, patient endurance, pure morality, and generosity already surpasses all sentient beings, how much more so upon attaining supreme enlightenment. If a great bodhisattva abides 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, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, 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, that bodhisattva already surpasses all sentient beings, how much more so upon attaining supreme enlightenment.

If a great bodhisattva abides in suchness, the dharmadhatu, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of Dharma, the abiding of Dharma, the limit of reality, the realm of space, and the inconceivable realm, that bodhisattva already surpasses all sentient beings, how much more so upon attaining supreme enlightenment. If a great bodhisattva abides in the Noble Truth of suffering and abides in the Noble Truths of its origin, cessation, and the path, that bodhisattva already surpasses all sentient beings, how much more so upon attaining supreme enlightenment.

If a great bodhisattva practices the four meditative concentrations, the four immeasurables, and the four formless attainments, that bodhisattva already surpasses all sentient beings, how much more so upon attaining supreme enlightenment. If a great bodhisattva practices the eight liberations, the eight spheres of mastery, the nine successive attainments, and the ten totalities, that bodhisattva already surpasses all sentient beings, how much more so upon attaining supreme enlightenment.

If a great bodhisattva practices the four foundations 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, that bodhisattva already surpasses all sentient beings, how much more so upon attaining supreme enlightenment. If a great bodhisattva practices the liberation gateway of emptiness and the liberation gateways of signlessness and wishlessness, that bodhisattva already surpasses all sentient beings, how much more so upon attaining supreme enlightenment.

If a great bodhisattva practices the Ground of Great Joy, the Ground of Freedom from Defilement, the Ground of Radiance, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Direct Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Ground of the Dharma Cloud, that bodhisattva already surpasses all sentient beings, how much more so upon attaining supreme enlightenment.

If a great bodhisattva practices the five kinds of eyes and the six superknowledges, that bodhisattva already surpasses all sentient beings, how much more so upon attaining supreme enlightenment. If a great bodhisattva practices the ten powers of a Buddha, the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha, that bodhisattva already surpasses all sentient beings, how much more so upon attaining supreme enlightenment.

If a great bodhisattva practices the Dharma of unfailing mindfulness and the nature of perpetual equanimity, that bodhisattva already surpasses all sentient beings, how much more so upon attaining supreme enlightenment. If a great bodhisattva practices the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, that bodhisattva already surpasses all sentient beings, how much more so upon attaining supreme enlightenment.

If a great bodhisattva practices all dharani gateways and all samadhi gateways, that bodhisattva already surpasses all sentient beings, how much more so upon attaining supreme enlightenment. If a great bodhisattva practices the practices of a great bodhisattva, that bodhisattva already surpasses all sentient beings, how much more so upon attaining supreme enlightenment. If a great bodhisattva cultivates supreme enlightenment, that bodhisattva already surpasses all sentient beings, how much more so upon attaining supreme enlightenment.

If sentient beings hear the name “knowledge of all-knowledge” and give rise to faith and understanding, they will obtain excellent benefits among human beings and attain the most excellent lifespan in the world; how much more so if they arouse the aspiration to seek supreme enlightenment or constantly listen to such profound prajnaparamita scriptures. If sentient beings constantly arouse the aspiration to seek supreme enlightenment and listen to profound prajnaparamita scriptures, and other sentient beings also delight in this, the merit they acquire cannot be equaled by gods, humans, asuras, and others in the world.

The Blessed One then knew the thought in the mind of Śakra, Lord of the Gods, and said:

“Indeed, Kauśika! Indeed! It is exactly as you have thought.”

At that time, Śakra, Lord of the Gods, was filled with joy. He scattered exquisite celestial flowers and incense as offerings to the Tathagata, the Worthy One, the Perfectly Enlightened One, and to the assemblies of great bodhisattvas. Having scattered the flowers, he made this vow: “If good men or good women who abide in the Bodhisattva Vehicle seek supreme enlightenment, I shall dedicate all the roots of virtue and merit I have acquired so that the unsurpassed Buddha Dharma they seek may swiftly be perfected, so that the knowledge of all-knowledge they seek may swiftly be perfected, so that the naturally arisen qualities they seek may swiftly be perfected, so that the true undefiled Dharma they seek may swiftly be perfected,

and so that all the teachings they wish to hear may swiftly be made complete.

If they seek the Śrāvaka Vehicle or the Pratyekabuddha Vehicle, I shall likewise cause their aspirations to be swiftly fulfilled.” Having made this vow, he said to the Buddha:

“Blessed One! If good men or good women who abide in the Bodhisattva Vehicle have aroused the aspiration to seek supreme enlightenment, I shall never give rise to any contrary thought that would cause them to turn back from the aspiration for great bodhi. Nor shall I give rise to any contrary thought that would cause the assemblies of great bodhisattvas to become discouraged, distance themselves from supreme enlightenment, and retreat to abide on the level of a śrāvaka or pratyekabuddha.

“Blessed One! If the assemblies of great bodhisattvas have given rise to delight in supreme enlightenment, I pray that their aspiration will increase ever further and that they will swiftly realize supreme enlightenment. I pray that, after fully beholding the sufferings of samsara, these assemblies of great bodhisattvas will, for the benefit and happiness of gods, humans, asuras, and others in the world, give rise to many kinds of great and steadfast vows: ‘Having crossed the great ocean of samsara, I shall also diligently bring across those sentient beings who have not yet crossed.

Having freed myself from the bonds of samsara, I shall also diligently free those sentient beings who have not yet been freed. Having made myself secure from all the terrors of samsara, I shall also diligently bring security to those sentient beings who are not yet secure. Having myself realized ultimate nirvana, I shall also diligently cause all sentient beings who have not yet realized it to attain realization.’

“Blessed One! If good men or good women give rise to sympathetic joy in the merit of bodhisattvas who have first aroused the aspiration, how much merit do they acquire? If they give rise to sympathetic joy in the merit of bodhisattvas who aroused the aspiration long ago, how much merit do they acquire? If they give rise to sympathetic joy in the merit of bodhisattvas on the Stage of Non-Retrogression, how much merit do they acquire? If they give rise to sympathetic joy in the merit of bodhisattvas bound to attain Buddhahood after one more life, how much merit do they acquire?”

The Buddha then said to Śakra, Lord of the Gods:

“Kauśika! The weight and measure of a world-system of four great continents may be known, but the merit of such sympathetic joy cannot be weighed or measured.

“Furthermore, Kauśika! The weight and measure of a small-thousandfold world-system may be known, but the merit of such sympathetic joy cannot be weighed or measured.

“Furthermore, Kauśika! The weight and measure of a medium-thousandfold world-system may be known, but the merit of such sympathetic joy cannot be weighed or measured.”

Furthermore, Kauśika, this trichiliocosm of mine can be weighed and measured, but the merit of that rejoicing cannot be weighed or measured.

Furthermore, Kauśika, suppose this trichiliocosm were combined into a single ocean, and someone were able to split one strand of hair into a hundred parts and dip the tip of one part into the water of that ocean: the number of drops could be known, but the merit of that rejoicing could not be counted or known. Why? Kauśika, because the merit of the rejoicing of that good man or good woman is boundless.

At that time, Śakra, Lord of the Gods, again addressed the Buddha:

“World-Honored One! If sentient beings do not rejoice in the meritorious roots of the bodhisattvas, one should know that they have all been deluded by Māra.

“World-Honored One! If sentient beings do not rejoice in the meritorious roots of the bodhisattvas, one should know that they all belong to Māra’s retinue.

“World-Honored One! If sentient beings do not rejoice in the meritorious roots of the bodhisattvas, one should know that they are all Māras who have died in the heavenly realm and been born in this place. Why? If assemblies of great bodhisattvas seek unsurpassed perfect awakening, then whenever anyone arouses the aspiration, they rejoice greatly in that person’s merit, thereby destroying all the retinues and palaces of Māra’s forces, and dedicate it to unsurpassed perfect awakening.

“World-Honored One! If sentient beings deeply love and revere the precious Buddha, Dharma, and Sangha, they should rejoice in the meritorious roots of the great bodhisattvas. Having rejoiced, they should dedicate them to unsurpassed perfect awakening and should not give rise to many other thoughts. If they can do so, they will swiftly realize unsurpassed perfect awakening, liberate sentient beings, and destroy Māra’s retinue.”

The Buddha then told Śakra, Lord of the Gods:

“So it is! So it is! It is exactly as you have said.

Kauśika, if any good man or good woman rejoices in the meritorious roots of the bodhisattvas and dedicates them to unsurpassed perfect awakening, that good man or good woman will swiftly realize awakening, swiftly perfect the bodhisattva practices, swiftly make offerings to all Tathagatas, Arhats, Perfectly Awakened Ones, constantly encounter spiritual friends, and constantly hear the profound prajnaparamita scriptures.

Having accomplished such meritorious roots, wherever that good man or good woman is born, they will always be revered, honored with offerings, respected, and praised by all gods, humans, asuras, and others in the world. They will see no ugly forms, hear no unpleasant sounds, smell no foul odors, taste no bitter flavors, and experience no disagreeable sensations. They will never entertain thoughts contrary to reason and will never be separated from the Buddhas, the World-Honored Ones.

Passing from one Buddha-land to another, they will draw near to the Buddhas, plant roots of virtue, bring sentient beings to maturity, and adorn and purify Buddha-lands. Why? Kauśika, because that good man or good woman profoundly rejoices in the immeasurable, countless, and boundless meritorious roots of great bodhisattvas who have first aroused the aspiration, and dedicates them to unsurpassed perfect awakening; constantly profoundly rejoices in the immeasurable, countless, and boundless meritorious roots of great bodhisattvas abiding on the First Ground through the Tenth Ground, and dedicates them to unsurpassed perfect awakening;

and constantly profoundly rejoices in the immeasurable, countless, and boundless meritorious roots of great bodhisattvas bound by only one more birth, and dedicates them to unsurpassed perfect awakening.

Through these causes and conditions, the roots of virtue of that good man or good woman will increase, and they will swiftly approach unsurpassed perfect awakening. Having realized unsurpassed perfect awakening, they will constantly liberate immeasurable, countless, and boundless kinds of sentient beings, enabling them to enter the realm of ultimate nirvana. Therefore, Kauśika, good men and good women should rejoice in the meritorious roots of great bodhisattvas who have first aroused the aspiration and dedicate them to unsurpassed perfect awakening.

When making the dedication, they should not cling to anything either within the mind or apart from the mind; nor should they cling to anything either within the mind that practices or apart from the mind that practices. Good men and good women should rejoice in the meritorious roots of great bodhisattvas who aroused the aspiration long ago and dedicate them to unsurpassed perfect awakening. When making the dedication, they should not cling to anything either within the mind or apart from the mind; nor should they cling to anything either within the mind that practices or apart from the mind that practices.

Good men and good women should rejoice in the meritorious roots of irreversible great bodhisattvas and dedicate them to unsurpassed perfect awakening. When making the dedication, they should not cling to anything either within the mind or apart from the mind; nor should they cling to anything either within the mind that practices or apart from the mind that practices. Good men and good women should rejoice in the meritorious roots of great bodhisattvas bound by only one more birth and dedicate them to unsurpassed perfect awakening.

When making the dedication, they should not cling to anything either within the mind or apart from the mind; nor should they cling to anything either within the mind that practices or apart from the mind that practices. If they constantly rejoice and dedicate in this way, free from all attachment, they will swiftly realize unsurpassed perfect awakening and liberate gods, humans, asuras, and others, enabling them to escape birth and death and attain the bliss of nirvana.”

At that time, the Venerable Subhūti addressed the Buddha:

“World-Honored One! How can a great bodhisattva realize unsurpassed perfect awakening with a mind that is like an illusion?”

The Buddha told Subhūti:

“What do you think? Do you perceive a great bodhisattva as identical with a mind that is like an illusion?”

Subhūti replied:

“No, World-Honored One! No, Sugata! I perceive neither illusion nor a mind that is like an illusion.”

The Buddha said:

“Subhūti, what do you think? Where there is neither illusion nor a mind that is like an illusion, do you perceive a mind that can realize unsurpassed perfect awakening?”

Subhūti replied:

“No, World-Honored One! No, Sugata! I do not perceive any place where there is neither illusion nor a mind that is like an illusion, yet where there is such a mind that can realize unsurpassed perfect awakening.”

The Buddha said:

“Subhūti, what do you think? Apart from illusion and apart from a mind that is like an illusion, do you perceive any dharma that can realize unsurpassed perfect awakening?”

Subhūti replied:

“No, World-Honored One! No, Sugata! I do not perceive any place apart from illusion and apart from a mind that is like an illusion where there is such a dharma that can realize unsurpassed perfect awakening.

“World-Honored One! I do not perceive anything within dharmas apart from mind of which it can be said that these dharmas exist or do not exist, for all dharmas are ultimately detached. If all dharmas are ultimately detached, then it cannot be established that this dharma exists and that dharma does not exist. If dharmas cannot be established as existing or not existing, then it cannot be said that unsurpassed perfect awakening can be realized, for it is not the case that no dharma whatsoever can realize bodhi. Why? Because all dharmas are devoid of intrinsic nature and cannot be apprehended as either defiled or purified. Why?

“World-Honored One! Because the prajnaparamita is ultimately detached; the paramitas of meditative concentration, vigor, patience, ethical discipline, and generosity are likewise ultimately detached.”

Blessed One! Because inner emptiness is ultimately far removed; outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the ungraspable, emptiness of nonexistence, emptiness of self-nature, and the emptiness of the self-nature of nonexistence are also ultimately far removed.

Blessed One! Because suchness is ultimately far removed; 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 fixed order of Dharma, the abiding of Dharma, the limit of reality, the realm of space, and the inconceivable realm are also ultimately far removed.

Blessed One! Because the Noble Truth of suffering is ultimately far removed; the Noble Truths of its origin, cessation, and the path are also ultimately far removed.

Blessed One! Because the four dhyanas are ultimately far removed; the four immeasurables and the four formless absorptions are also ultimately far removed.

Blessed One! Because the eight liberations are ultimately far removed; the eight spheres of mastery, the nine successive absorptions, and the ten totalities are also ultimately far removed.

Blessed One! Because the four establishments of mindfulness are ultimately far removed; 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 are also ultimately far removed.

Blessed One! Because the emptiness gateway to liberation is ultimately far removed; the signless and wishless gateways to liberation are also ultimately far removed.

Blessed One! Because the Stage of Great Joy is ultimately far removed; the Stages of Stainlessness, Luminousness, Blazing Wisdom, Difficult to Conquer, Face-to-Face, Far-Going, Immovable, Excellent Wisdom, and Dharma Cloud are also ultimately far removed.

Blessed One! Because the five kinds of eyes are ultimately far removed; the six superknowledges are also ultimately far removed.

Blessed One! Because the ten powers of a Buddha are ultimately far removed; 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 are also ultimately far removed.

Blessed One! Because the quality of never losing mindfulness is ultimately far removed; the nature of perpetual equanimity is also ultimately far removed.

Blessed One! Because the knowledge of all things is ultimately far removed; the knowledge of paths and the knowledge of all aspects are also ultimately far removed.

Blessed One! Because all dharani gateways are ultimately far removed; all samadhi gateways are also ultimately far removed.

Blessed One! Because all practices of great bodhisattvas are ultimately far removed.

Blessed One! Because the unsurpassed perfect awakening of all Buddhas is ultimately far removed.

Blessed One! Because the knowledge of omniscience is also ultimately far removed.

Blessed One! If a dharma is ultimately far removed, it should neither be cultivated nor destroyed, nor should it be induced. Profound prajnaparamita is ultimately far removed and therefore should not be induced.

Blessed One! Since profound prajnaparamita is ultimately far removed, how can it be said that great bodhisattvas, relying upon profound prajnaparamita, attain unsurpassed perfect awakening?

Blessed One! Since the unsurpassed perfect awakening of all Buddhas is also ultimately far removed, how can one, apart from a dharma, attain a dharma that is far removed? Therefore, it should not be said that unsurpassed perfect awakening is attained through prajnaparamita.

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