大般若波羅蜜多經

02

At that time, the Venerable Ananda thought to himself: Has Sakra, Lord of the Gods, expounded such profound prajnaparamita and praised the supreme merits of profound prajnaparamita in order to display his own eloquence, or has he done so through the awesome spiritual power of the Tathagata?

Sakra, Lord of the Gods, immediately knew Ananda’s thought and said:

– Venerable Sir! My exposition of profound prajnaparamita and my praise of the supreme merits of prajnaparamita are all due to the awesome spiritual power of the Tathagata.

The Blessed One then said to Ananda:

– So it is! So it is! You should know that Sakra’s present exposition and praise of the supreme merits of profound prajnaparamita are entirely due to the awesome spiritual power of the Tathagata, not to his own eloquence. Why is this? Because the supreme merits of profound prajnaparamita are certainly not a Dharma that any beings in all the worlds—gods, humans, asuras, and others—can know or explain. Ananda, you should know! Whenever a great bodhisattva studies, reflects upon, and cultivates prajnaparamita, all the evil maras throughout the three-thousandfold great-thousand world-system become doubtful and think: We do not know whether this great bodhisattva is doing this in order to realize the limit of reality and then retreat to abide in the fruit of stream-entry, once-returning, non-returning, arhatship, or pratyekabuddha-bodhi, or whether he is proceeding toward unsurpassed, complete enlightenment.

Furthermore, Ananda! If a great bodhisattva does not depart from prajnaparamita, the evil maras suffer great distress, their bodies and minds aching as though pierced by poisoned arrows.

Furthermore, Ananda! If a great bodhisattva cultivates profound prajnaparamita, the evil maras come to that bodhisattva and conjure all kinds of terrifying events, wishing to frighten and bewilder the bodhisattva’s body and mind, cause the bodhisattva to lose the resolve for unsurpassed, complete enlightenment, develop thoughts of retreating from cultivation, and even give rise to a single confused thought that obstructs the attainment of unsurpassed, complete enlightenment. This is the evil maras’ deeply cherished wish.

At that time, Ananda said to the Buddha:

– When great bodhisattvas practice profound prajnaparamita, are they all disturbed by evil maras, or are some disturbed while others are not?

The Buddha said to Ananda:

– When great bodhisattvas practice profound prajnaparamita, they are not all disturbed by evil maras; some are disturbed, while others are not.

The Venerable Ananda again addressed the Buddha:

– When practicing profound prajnaparamita, which great bodhisattvas are disturbed by maras, and which great bodhisattvas practice prajnaparamita without being disturbed by maras?

The Buddha said to Ananda:

– Great bodhisattvas who, in former lives, heard this profound prajnaparamita but did not believe or understand it and instead scorned and slandered it are disturbed by maras when they practice profound prajnaparamita. Great bodhisattvas who, in former lives, heard this profound prajnaparamita, believed and understood it, praised it, and did not slander it are not disturbed by evil maras when they practice prajnaparamita.

Furthermore, Ananda! Great bodhisattvas who, in former lives, heard this profound prajnaparamita and became doubtful and hesitant, wondering whether it existed or not and whether it was true or false, are disturbed by evil maras when they practice profound prajnaparamita. Great bodhisattvas who, in former lives, heard this profound prajnaparamita and whose minds gave rise to neither doubt nor hesitation, but who firmly believed it to be truly existent, are not disturbed by evil maras when they practice profound prajnaparamita.

Furthermore, Ananda! Great bodhisattvas who keep far from spiritual friends, fall under the influence of unwholesome companions, and do not hear this profound prajnaparamita cannot understand profound prajnaparamita because they have not heard it. Because they do not understand it clearly, they cannot cultivate profound prajnaparamita.

Because they do not cultivate it, they cannot inquire about profound prajnaparamita. Because they do not inquire about it, they cannot practice profound prajnaparamita in accordance with the Dharma. Because they do not practice it in accordance with the Dharma, they cannot realize profound prajnaparamita.

When such great bodhisattvas practice profound prajnaparamita, they are disturbed by evil maras. Great bodhisattvas who draw near to spiritual friends, do not fall under the influence of unwholesome companions, and are able to hear this profound prajnaparamita immediately understand profound prajnaparamita clearly because they have heard it. Because they understand it clearly, they are able to cultivate profound prajnaparamita.

Because they cultivate it, they are able to inquire about profound prajnaparamita. Because they inquire about it, they are able to practice profound prajnaparamita in accordance with the Dharma. Because they practice it in accordance with the Dharma, they are able to realize profound prajnaparamita.

When such great bodhisattvas practice profound prajnaparamita, they are not disturbed by evil maras.

Furthermore, Ananda! Great bodhisattvas who keep far from prajnaparamita and praise and rely upon doctrines that are not the true and sublime Dharma are disturbed by evil maras when they practice prajnaparamita. Great bodhisattvas who draw near to prajnaparamita and neither praise nor rely upon doctrines that are not the true and sublime Dharma are not disturbed by evil maras when they practice prajnaparamita.

Furthermore, Ananda! When great bodhisattvas keep far from prajnaparamita and scorn and slander the true and sublime Dharma, the evil maras immediately think: I shall now become companions with these bodhisattvas, for because they slander the true and sublime Dharma, countless beings abiding in the bodhisattva vehicle will also slander the true and sublime Dharma. In this way, my wish will be fulfilled. Even if these beings of the bodhisattva vehicle diligently cultivate wholesome dharmas, they will fall to the stages of the sravakas or pratyekabuddhas and will cause others to fall with them. When such great bodhisattvas practice prajnaparamita, they are disturbed by evil maras.

Great bodhisattvas who draw near to prajnaparamita, praise and faithfully accept the true and sublime Dharma, and also cause countless beings abiding in the bodhisattva vehicle to praise and believe in the true and sublime Dharma thereby cause the evil maras to grieve and become terrified. Even if these beings of the bodhisattva vehicle do not diligently cultivate wholesome dharmas, they are nevertheless firmly resolved not to cause themselves or others to fall back to the stages of the sravakas or pratyekabuddhas, and they will certainly attain unsurpassed, complete enlightenment. When such great bodhisattvas practice profound prajnaparamita, they are not disturbed by evil maras.

Furthermore, Ananda! When listening to an exposition of the scripture of profound prajnaparamita, if a great bodhisattva says: “The meaning and principles of this prajnaparamita are profound, difficult to perceive, and difficult to understand. What purpose is served by expounding, listening to, accepting and retaining, reading and reciting, reflecting upon, diligently cultivating, copying, and disseminating this scripture?

Even I cannot thoroughly understand this scripture, much less those of little merit and shallow wisdom.” Upon hearing that person speak in this way, countless beings following the bodhisattva vehicle become frightened, immediately retreat from their resolve for unsurpassed, complete enlightenment, and fall into the stages of the two vehicles. When such a great bodhisattva practices profound prajnaparamita, that bodhisattva is disturbed by evil maras.

When a great bodhisattva, upon hearing the profound prajnaparamita taught, speaks thus: “This prajnaparamita is profound in meaning, difficult to perceive and difficult to understand. If one does not expound, listen to, accept and retain, read and recite, contemplate, diligently cultivate, transcribe, and disseminate it, yet is able to attain unsurpassed, complete enlightenment, that is impossible,” then innumerable sentient beings who are following that bodhisattva hear these words, rejoice greatly, and always delight in listening to, accepting and retaining, reading and reciting the profound prajnaparamita.

They comprehend it thoroughly, contemplate it in accordance with reason, diligently cultivate it, expound it to others, and transcribe and disseminate it in order to advance toward unsurpassed, complete enlightenment. When that great bodhisattva practices the profound prajnaparamita, the evil Mara cannot disturb him.

Furthermore, Ananda! If a great bodhisattva relies upon the merit of his own roots of virtue to disparage other great bodhisattvas, saying: “I am able to cultivate the paramita of generosity through the prajnaparamita, but you are not. I am able to abide in inner emptiness through the emptiness of the absence of intrinsic nature, but you are not.

I am able to abide in suchness through the inconceivable realm, but you are not. I am able to abide in the noble truths of suffering, its origin, its cessation, and the path, but you are not. I am able to cultivate the four foundations of mindfulness through the Noble Eightfold Path, but you are not.

I am able to cultivate the four dhyanas, the four immeasurables, and the four formless concentrations, but you are not. I am able to cultivate the eight liberations through the ten totalities, but you are not. I am able to cultivate the gates of liberation of emptiness, signlessness, and wishlessness, but you are not.

I am able to cultivate the Ground of Utmost Joy through the Dharma-Cloud Ground, but you are not. I am able to cultivate the Ground of Pure Contemplation through the Tathagata Ground, but you are not. I am able to cultivate the five kinds of eyes and the six superknowledges, but you are not.

I am able to cultivate the Tathagata’s ten powers through the eighteen distinctive qualities of a Buddha, but you are not. I am able to cultivate the Dharma of unfailing mindfulness and the nature of constant equanimity, but you are not. I am able to cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, but you are not.

I am able to adorn Buddha-fields and teach sentient beings, but you are not. I am able to contemplate the factors of dependent origination in both forward and reverse order, but you are not. I am able to contemplate individual characteristics and common characteristics, but you are not.

I am able to cultivate the dharani gates and the samadhi gates, but you are not. I am able to cultivate all the practices of great bodhisattvas and the unsurpassed, complete enlightenment of the Buddhas, but you are not,” the evil Mara then rejoices exceedingly and says: “This great bodhisattva is my companion. Who knows when he will escape the cycle of birth and death?” When this great bodhisattva practices the profound prajnaparamita, the evil Mara disturbs him.

If a great bodhisattva does not rely upon the merit of his own roots of virtue to disparage other great bodhisattvas, and although he constantly and diligently cultivates wholesome dharmas, does not cling to the characteristics of those wholesome dharmas, then when that great bodhisattva practices the profound prajnaparamita, the evil Mara cannot disturb him.

Furthermore, Ananda! If a great bodhisattva relies upon his name and lineage being known to everyone and consequently disparages other bodhisattvas who cultivate virtue, constantly praises his own virtues, and denounces the faults of others; if he truly lacks the characteristics and conduct of an irreversible great bodhisattva yet claims to possess them; if he gives rise to afflictions, praises himself, and disparages others, saying: “You do not possess the designation of bodhisattva; I alone possess the designation of bodhisattva,” then, because of his pride of superiority, he disparages and slanders other great bodhisattvas.

Having seen this, the evil Mara immediately thinks: “Today this bodhisattva ensures that the palaces in my realm will not become empty and increases the realms of hell beings, animals, and hungry ghosts.” The evil Mara then uses his supernatural power to increase that person’s prestige and abilities. Consequently, many people believe his words, and he therefore encourages them to give rise to the same wrong views. Once they share those wrong views, they follow him in studying false teachings.

After studying false teachings, their afflictions increase even further. Because their minds are deluded, all the karma arising from their bodies, speech, and minds brings about undesirable and harmful fruits of suffering. For this reason, the realms of hell beings, hungry ghosts, and animals increase, and Mara’s palaces and realm become filled.

The evil Mara consequently rejoices exceedingly and freely accomplishes everything according to his wishes. When this great bodhisattva practices the profound prajnaparamita, the evil Mara disturbs him.

If a great bodhisattva does not rely upon his own illusory reputation and therefore does not disparage other bodhisattvas who cultivate virtue, does not give rise to pride of superiority concerning his own merit, never praises himself or disparages others, and is able clearly to recognize the deeds of the evil Mara, then when that great bodhisattva practices the profound prajnaparamita, the evil Mara cannot disturb him.

Furthermore, Ananda! If a great bodhisattva disparages, slanders, and quarrels with those who seek the vehicles of the sravakas and pratyekabuddhas, then upon seeing this, the evil Mara immediately thinks: “This great bodhisattva is now far removed from unsurpassed, complete enlightenment and draws near to the realms of hell beings, animals, and hungry ghosts. Why?

Because disparaging, slandering, and quarreling with one another is not the path to enlightenment; it consists solely of the perilous paths leading to the realms of hell beings, hungry ghosts, and animals.” Having thought this, the evil Mara rejoices exceedingly and increases this bodhisattva’s power and influence, causing innumerable people to increase their evil karma. When this great bodhisattva practices the profound prajnaparamita, the evil Mara disturbs him.

If a great bodhisattva does not disparage, slander, or quarrel with those who seek the vehicles of the sravakas and pratyekabuddhas, but seeks ways to guide them toward the Great Vehicle or causes them diligently to cultivate the wholesome dharmas of their own system, then when that great bodhisattva practices the profound prajnaparamita, the evil Mara cannot disturb him.

Furthermore, Ananda! If a great bodhisattva quarrels, disparages, and slanders another patient and gentle bodhisattva who seeks unsurpassed, complete enlightenment, then upon seeing this, the evil Mara immediately thinks: “These two bodhisattvas are both far removed from the knowledge of all-knowing wisdom that they seek, and both draw near to the perilous paths leading to the realms of hell beings, animals, hungry ghosts, asuras, and so forth. Why? Because quarreling, disparaging, and slandering one another is not the path to enlightenment; it is merely a perilous path leading to the realms of hell beings, animals, hungry ghosts, asuras, and so forth.”

Having thought this, the evil Mara rejoices exceedingly and increases their power and influence, causing those two groups to quarrel without ceasing. When this great bodhisattva practices the profound prajnaparamita, the evil Mara disturbs him.

If a great bodhisattva does not quarrel with, slander, or disparage other bodhisattvas who seek unsurpassed, complete enlightenment, but only admonishes and encourages them to cultivate excellent practices so that they may swiftly advance toward unsurpassed, complete enlightenment, then when this great bodhisattva practices the profound prajnaparamita, the evil Mara cannot disturb him.

Furthermore, Ananda, if a great bodhisattva who has not yet received the prediction of unsurpassed, perfect enlightenment gives rise to anger and engages in contention, disparagement, insult, or slander against great bodhisattvas who have received the prediction of unsurpassed, perfect enlightenment, then for as many unwholesome thoughts as that great bodhisattva has produced, that many kalpas of previously cultivated supreme practices will be lost.

For that same length of time, that bodhisattva will remain separated from spiritual friends and undergo the bonds of birth and death. If the bodhisattva does not relinquish the aspiration for great enlightenment, that bodhisattva must spend that many kalpas clad in the armor of patience, diligently and uninterruptedly cultivating supreme practices, and only afterward will the lost merit be restored.

At that time, Ananda addressed the Blessed One:

“Having given rise to an evil thought and incurred the painful consequences of birth and death, must that great bodhisattva continue wandering through birth and death for all those kalpas, or can that bodhisattva also escape midway? Having regressed from the supreme practices, must that great bodhisattva practice diligently for that many kalpas before restoring the lost merit, or can it also be restored midway?”

The Buddha told Ananda:

“For bodhisattvas, pratyekabuddhas, and shravakas, I teach a means of absolving offenses and restoring wholesome dharmas. Ananda, you should know that if a great bodhisattva who has not yet received the prediction of unsurpassed, perfect enlightenment gives rise to anger and engages in contention, disparagement, insult, or slander, and afterward feels no shame, continues to harbor malice without relinquishing it, and refuses to disclose and repent of the offense in accordance with the Dharma, I say that such a person cannot be absolved of the offense or restore the wholesome dharmas midway.

That person must wander through birth and death for that many kalpas, remain separated from spiritual friends, and be bound by suffering and affliction. If that person does not relinquish the aspiration for great enlightenment, that person must spend that many kalpas clad in the armor of patience, diligently and uninterruptedly cultivating supreme practices, and only afterward will the lost merit be restored.

“If a great bodhisattva who has not yet received the prediction of unsurpassed, perfect enlightenment gives rise to anger and engages in contention, disparagement, insult, or slander against great bodhisattvas who have received the prediction of unsurpassed, perfect enlightenment, but afterward feels shame, no longer remains under the sway of evil, seeks to disclose and repent of the offense in accordance with the Dharma, and thinks: ‘I have obtained a human body, which is difficult to obtain.

Why did I commit such an evil offense and thereby lose such great benefit? I should benefit all sentient beings; how could I harm them instead? I should revere all sentient beings as a servant reveres the master; how could I arrogantly insult, disparage, and oppress them instead?

I should patiently endure all sentient beings beating and rebuking me; how could I retaliate against them with violent actions and words? I should reconcile all sentient beings and help them love and respect one another; how could I address them with harsh words and contend with them instead? For a long time, I should patiently allow all sentient beings to tread upon me as though I were a road or a bridge; how could I oppress and insult them instead?

I seek unsurpassed, perfect enlightenment because I wish to rescue sentient beings from the great suffering of birth and death and help them attain the complete peace and bliss of nirvana; how could I cause them still more suffering? From now on, I must be like a fool, like one who is mute, deaf, or blind, and must not give rise to discriminating thoughts concerning sentient beings. Even if my head, feet, hands, and arms are severed, my eyes gouged out, my ears cut off, my nose cut away, my tongue sliced off, and every other part of my body mutilated, I will resolutely commit no evil against those sentient beings.

If I commit evil, I will immediately ruin the aspiration for unsurpassed, perfect enlightenment that I have generated, obstruct the knowledge of all aspects that I seek, and become unable to bring benefit and happiness to sentient beings.’ Ananda, you should know that I declare that this great bodhisattva can be absolved of the offense and restore the merit midway, without having to wander through birth and death for that many kalpas.

That person will not be troubled or disturbed by evil Maras and will quickly realize unsurpassed, perfect enlightenment.

“Furthermore, Ananda, good men and good women who follow the Bodhisattva Vehicle should not associate with those who seek the fruit of shravakahood or pratyekabuddhahood. If they do associate with them, they should not dwell together with them. If they do dwell together, they should not engage with them in discussion or debate.

Why? Because if I discuss and debate with them, I may either give rise to anger or utter harsh words. Bodhisattvas, however, should neither become angry with sentient beings nor address them with harsh words.

Even if my head, feet, and other parts of my body are cut off, I still should not become angry or utter violent words. Why? Because great bodhisattvas should think: ‘I seek unsurpassed, perfect enlightenment in order to rescue sentient beings from the suffering of birth and death and bring them complete benefit and happiness, not to commit evil against them.’

“Ananda, you should know that if a great bodhisattva becomes angry with sentient beings and addresses them with harsh words, that bodhisattva immediately obstructs unsurpassed, perfect enlightenment and destroys innumerable practices of a bodhisattva. Therefore, bodhisattvas who wish to realize unsurpassed, perfect enlightenment should neither become angry with sentient beings nor address them with harsh words.”

The Venerable Ananda said:

“Blessed One, how should great bodhisattvas dwell together with other great bodhisattvas?”

The Buddha told Ananda:

“Great bodhisattvas should regard the great bodhisattvas dwelling with them as great teachers. Why? Because, while caring for one another, these bodhisattvas should think: ‘They are all my true spiritual friends.

They accompany me, ride in the same vessel with me, and study in the same place, at the same time, and under the same Dharma; the purpose of our study is also the same. Just as they should train in the perfection of generosity through the perfection of wisdom, so should I train in those dharmas. Just as they should train in inner emptiness through the emptiness of the absence of intrinsic nature, so should I train in those dharmas.

Just as they should train in suchness through the inconceivable realm, so should I train in them. Just as they should train in the noble truths of suffering, its origin, its cessation, and the path, so should I train in them. Just as they should train in the four foundations of mindfulness through the Noble Eightfold Path, so should I train in them.

Just as they should train in the four dhyanas, the four immeasurables, and the four formless attainments, so should I train in them. Just as they should train in the eight liberations through the ten universal spheres, so should I train in them. Just as they should train in the gateways to liberation of emptiness, signlessness, and wishlessness, so should I train in them.

Just as they should train in the Ground of Great Joy through the Ground of the Dharma Cloud, so should I train in them. Just as they should train in the dharani gateways and the samadhi gateways, so should I train in them. Just as they should train in the five kinds of eyes and the six superknowledges, so should I train in them.

Just as they should train in the Tathagata’s ten powers through the eighteen special qualities of a Buddha, so should I train in them. Just as they should train in the Dharma of never losing mindfulness and the nature of constant equanimity, so should I train in them. Just as they should train in guiding sentient beings to maturity and adorning buddha lands, so should I train in them.

Just as they should train in the knowledge of all phenomena, the knowledge of all paths, and the knowledge of all aspects, so should I train in them.’

“This bodhisattva should also think: ‘Those bodhisattvas who teach us the path to great enlightenment are my spiritual friends and also my guiding teachers. If a great bodhisattva abides in defiled thoughts and remains far removed from thoughts associated with the knowledge of all aspects, I will not train with that bodhisattva in such things. If a great bodhisattva remains free from defiled thoughts and does not depart from thoughts associated with the knowledge of all aspects, I will train together with that bodhisattva in them.’”

Ananda, you should know: If a great bodhisattva is able to train in this way, the requisites for bodhi will swiftly be brought to perfection. When training in this way, a great bodhisattva is said to be a fellow trainee with the other great bodhisattvas.

LXII. CHAPTER ON COMMON NATURE

01

At that time, the Venerable Subhuti addressed the Buddha:

“World-Honored One! What is the common nature of great bodhisattvas, in which great bodhisattvas train and are therefore called fellow trainees?”

The Buddha said to Subhuti:

“The Dharma of internal emptiness is the common nature of great bodhisattvas; the Dharma of external emptiness, up to the Dharma of the emptiness of the essential nature of nonexistence, is the common nature of bodhisattvas. Because great bodhisattvas train therein, they are called fellow trainees. Through this common training, they swiftly realize unsurpassed, complete and perfect enlightenment.

“Furthermore, Subhuti! Form and the emptiness of form; feeling, perception, formations, and consciousness, and the emptiness of feeling, perception, formations, and consciousness, are the common nature of great bodhisattvas. The eye ayatana and the emptiness of the eye ayatana, up to the mind ayatana and the emptiness of the mind ayatana, are the common nature of great bodhisattvas.

The form ayatana and the emptiness of the form ayatana, up to the dharma ayatana and the emptiness of the dharma ayatana, are the common nature of great bodhisattvas. The eye dhatu and the emptiness of the eye dhatu, up to the mind dhatu and the emptiness of the mind dhatu, are the common nature of great bodhisattvas. The form dhatu and the emptiness of the form dhatu, up to the dharma dhatu and the emptiness of the dharma dhatu, are the common nature of great bodhisattvas.

The eye-consciousness dhatu and the emptiness of the eye-consciousness dhatu, up to the mind-consciousness dhatu and the emptiness of the mind-consciousness dhatu, are the common nature of great bodhisattvas. Eye-contact and the emptiness of eye-contact, up to mind-contact and the emptiness of mind-contact, are the common nature of great bodhisattvas. The feelings arising with eye-contact as condition and the emptiness of the feelings arising with eye-contact as condition, up to the feelings arising with mind-contact as condition and the emptiness of the feelings arising with mind-contact as condition, are the common nature of great bodhisattvas.

The earth dhatu and the emptiness of the earth dhatu, up to the consciousness dhatu and the emptiness of the consciousness dhatu, are the common nature of great bodhisattvas. Ignorance and the emptiness of ignorance, up to aging-and-death and the emptiness of aging-and-death, are the common nature of great bodhisattvas. The perfection of giving and the emptiness of the perfection of giving, up to the perfection of wisdom and the emptiness of the perfection of wisdom, are the common nature of great bodhisattvas.

The Dharma of internal emptiness and the emptiness of the Dharma of internal emptiness, up to the Dharma of the emptiness of the essential nature of nonexistence and the emptiness of the emptiness of the essential nature of nonexistence, are the common nature of great bodhisattvas. Suchness and the emptiness of suchness, up to the inconceivable realm and the emptiness of the inconceivable realm, are the common nature of great bodhisattvas.

The Noble Truth of suffering and the emptiness of the Noble Truth of suffering; the Noble Truths of origin, cessation, and the path, and the emptiness of the Noble Truths of origin, cessation, and the path, are the common nature of great bodhisattvas. The four foundations of mindfulness and the emptiness of the four foundations of mindfulness, up to the Noble Eightfold Path and the emptiness of the Noble Eightfold Path, are the common nature of great bodhisattvas.

The four dhyanas and the emptiness of the four dhyanas; the four immeasurables and the four formless absorptions, and the emptiness of the four immeasurables and the four formless absorptions, are the common nature of great bodhisattvas. The eight liberations and the emptiness of the eight liberations, up to the ten totalities and the emptiness of the ten totalities, are the common nature of great bodhisattvas. The liberation gateway of emptiness and the emptiness of the liberation gateway of emptiness; the liberation gateways of signlessness and wishlessness, and the emptiness of the liberation gateways of signlessness and wishlessness, are the common nature of great bodhisattvas.

The stage of pure contemplation and the emptiness of the stage of pure contemplation, up to the stage of the Tathagata and the emptiness of the stage of the Tathagata, are the common nature of great bodhisattvas. The stage of Utmost Joy and the emptiness of the stage of Utmost Joy, up to the stage of the Dharma Cloud and the emptiness of the stage of the Dharma Cloud, are the common nature of great bodhisattvas. The dharani gateways and the emptiness of the dharani gateways; the samadhi gateways and the emptiness of the samadhi gateways, are the common nature of great bodhisattvas.

The five kinds of eyes and the emptiness of the five kinds of eyes; the six superknowledges and the emptiness of the six superknowledges, are the common nature of great bodhisattvas. The ten powers of the Tathagata and the emptiness of the ten powers of the Tathagata, up to the eighteen distinctive qualities of a Buddha and the emptiness of the eighteen distinctive qualities of a Buddha, are the common nature of great bodhisattvas.

The Dharma of non-forgetfulness and the emptiness of the Dharma of non-forgetfulness; the nature of perpetual equanimity and the emptiness of the nature of perpetual equanimity, are the common nature of great bodhisattvas. Knowledge of all things and the emptiness of knowledge of all things; knowledge of the aspects of the paths and knowledge of all aspects, and the emptiness of knowledge of the aspects of the paths and knowledge of all aspects, are the common nature of great bodhisattvas.

The fruit of stream-entry and the emptiness of the fruit of stream-entry, up to the enlightenment of a pratyekabuddha and the emptiness of the enlightenment of a pratyekabuddha, are the common nature of great bodhisattvas. The practice of great bodhisattvas and the emptiness of the practice of great bodhisattvas are the common nature of great bodhisattvas. The unsurpassed, complete and perfect enlightenment of all Buddhas and the emptiness of the unsurpassed, complete and perfect enlightenment of all Buddhas are the common nature of great bodhisattvas.

Because great bodhisattvas abide therein to train, they are called fellow trainees. Through this common training, they swiftly realize unsurpassed, complete and perfect enlightenment.”

At that time, Subhuti again addressed the Buddha:

“World-Honored One! If a great bodhisattva trains for the ending of form, and trains for the ending of feeling, perception, formations, and consciousness, is this training in the knowledge of all-knowing knowledge? If one trains for detachment from form, and trains for detachment from feeling, perception, formations, and consciousness, is this training in the knowledge of all-knowing knowledge? If one trains for the cessation of form, and trains for the cessation of feeling, perception, formations, and consciousness, is this training in the knowledge of all-knowing knowledge? If one trains for the non-arising of form, and trains for the non-arising of feeling, perception, formations, and consciousness, is this training in the knowledge of all-knowing knowledge?

“World-Honored One! If a great bodhisattva likewise trains, up to training for the ending of the practice of great bodhisattvas and training for the ending of the unsurpassed, complete and perfect enlightenment of all Buddhas, is this training in the knowledge of all-knowing knowledge? If one trains for detachment from the practice of great bodhisattvas and trains for detachment from the unsurpassed, complete and perfect enlightenment of all Buddhas, is this training in the knowledge of all-knowing knowledge?

If one trains for the cessation of the practice of great bodhisattvas and trains for the cessation of the unsurpassed, complete and perfect enlightenment of all Buddhas, is this training in the knowledge of all-knowing knowledge? If one trains for the non-arising of the practice of great bodhisattvas and trains for the non-arising of the unsurpassed, complete and perfect enlightenment of all Buddhas, is this training in the knowledge of all-knowing knowledge?”

The Buddha said to Subhuti:

“As you have said, if a great bodhisattva trains for the ending, detachment, cessation, and non-arising of form, is this training in the knowledge of all-knowing knowledge? If one trains for the ending, detachment, cessation, and non-arising of feeling, perception, formations, and consciousness, is this training in the knowledge of all-knowing knowledge? Likewise, up to training for the ending, detachment, cessation, and non-arising of the practice of great bodhisattvas, is this training in the knowledge of all-knowing knowledge? If one trains for the ending, detachment, cessation, and non-arising of the unsurpassed, complete and perfect enlightenment of all Buddhas, is this training in the knowledge of all-knowing knowledge?

“Subhuti! What do you think? Does the suchness of form come to an end, become detached, perish, or become eradicated? Does the suchness of feeling, perception, formations, and consciousness come to an end, become detached, perish, or become eradicated? Likewise, up to the suchness of the practice of great bodhisattvas, does it come to an end, become detached, perish, or become eradicated? Does the suchness of the unsurpassed, complete and perfect enlightenment of all Buddhas come to an end, become detached, perish, or become eradicated?”

Subhuti replied:

“No, World-Honored One. No, Well-Gone One.”

The Buddha said to Subhuti:

– Any great bodhisattva who trains in this way with regard to suchness is training in the knowledge of all-knowing wisdom. Subhuti, you should know! Suchness cannot be brought to an end, cannot be separated from, cannot be extinguished, cannot be eliminated, and cannot be attained. Any great bodhisattva who trains in this way with regard to suchness is training in the knowledge of all-knowing wisdom.

Furthermore, Subhuti! When a great bodhisattva trains in this way, they train in the perfection of giving through the perfection of wisdom; they train in internal emptiness through the emptiness of the absence of intrinsic nature; they train in suchness through the inconceivable realm; they train in the noble truths of suffering, its origin, its cessation, and the path; they train in the four foundations of mindfulness through the Noble Eightfold Path; they train in the four meditative absorptions, the four immeasurables, and the four formless attainments; they train in the eight liberations through the ten totalities; they train in the liberation gateways of emptiness, signlessness, and wishlessness; they train in the Ground of Utmost Joy through the Dharma Cloud Ground;

they train in all dharani gateways and samadhi gateways; they train in the five kinds of eyes and the six superknowledges; they train in the ten powers of the Tathagata through the eighteen unique qualities of a Buddha; they train in the Dharma of non-forgetfulness and the nature of constant equanimity; they train in the knowledge of all phenomena, the knowledge of the aspects of the paths, and the knowledge of all aspects; they train in all the practices of great bodhisattvas; and they train in the unsurpassed, complete awakening of the Buddhas.

Subhuti! Any great bodhisattva who trains in the perfection of giving through the unsurpassed, complete awakening of the Buddhas should be known as one who trains in the knowledge of all-knowing wisdom.

Furthermore, Subhuti! When a great bodhisattva trains in this way, even to the point of training in the complete attainment of the other shore in all matters, no deva, Mara, or non-Buddhist practitioner can subdue them. They swiftly reach the irreversible stage of a bodhisattva and proceed to the place where they should go—the place to which all the ancestral Tathagatas, Arhats, and Perfectly Awakened Ones have gone.

Without turning back, they set in motion the Dharma that can be preserved and upheld, and they accomplish what the Dharma requires: dispelling darkness, teaching and transforming all sentient beings, and skillfully adorning their own Buddha-land. This is to train well in great loving-kindness, great compassion, great sympathetic joy, great equanimity, and immeasurable, boundless other qualities of a Buddha.

Subhuti! A great bodhisattva who trains in this way trains in the three turnings and twelve aspects of the unsurpassed wheel of Dharma; trains in establishing hundreds of thousands, hundreds of millions, and myriads of millions of assemblies so that they enter nirvana in the realm of nirvana without remainder; trains in the sublime practice that ensures the lineage of the Buddhas is never severed; trains in opening the Buddhas’ gate of ambrosia; trains in establishing immeasurable, innumerable, boundless sentient beings and helping them remain firmly in the Dharma of the Three Vehicles; and trains in revealing to all sentient beings the true, utterly quiescent, unconditioned realm.

This is the cultivation and training of the knowledge of all-knowing wisdom. Inferior sentient beings cannot undertake such training. Subhuti!

Any great bodhisattva who wishes to rescue all sentient beings from the great suffering of birth and death should train in this way.

Furthermore, Subhuti! Any great bodhisattva who trains in this way will certainly not fall into the realms of hell-beings, animals, the domain of Yama, or hungry ghosts. They will certainly not be born in a lowly border region, nor will they be born into families of chandalas, butchers, or impoverished and lowly people who do not observe moral discipline. They will certainly not be blind, deaf, mute, speech-impaired, maimed in the hands, lame in the feet, impaired or deficient in their faculties or limbs, hunchbacked, insane, afflicted with tumors, leprosy, hemorrhoids, malignant sores, and so forth. They will be neither excessively tall nor excessively short, nor will they be scorched black or afflicted by any filthy skin diseases.

Furthermore, Subhuti! Any great bodhisattva who trains in this way will, life after life, always have a complete retinue, a beautiful appearance, and dignified speech, and will be respected and loved by everyone. Wherever they are born, there will be no killing of living beings through wrong views. They will never adopt false and erroneous teachings, will not sustain themselves by improper means, and will not accept as close companions sentient beings who violate the precepts, hold evil views, or slander the Dharma.

Furthermore, Subhuti! Any great bodhisattva who trains in this way will not be born among the long-lived devas who are immersed in pleasure and possess little wisdom. Why? Because this great bodhisattva has perfected the power of skillful means. Through the power of these skillful means, they can enter the meditative absorptions, immeasurables, and formless attainments, yet they are not reborn in those realms through their force. Because they are sustained by profound prajnaparamita, they perfect such skillful means. Although they constantly attain the various levels of meditative concentration, they enter and emerge from them freely and are not born through their force among the long-lived devas, thereby abandoning the cultivation of the sublime and excellent practices of a bodhisattva.

Furthermore, Subhuti! Any great bodhisattva who trains in this way becomes purified with regard to the ten powers of the Tathagata, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, and the immeasurable, boundless sublime qualities of the Buddhas. Through this purification, they do not become arrested at the stages of a shravaka or pratyekabuddha.

At that time, the Venerable Subhuti addressed the Buddha:

– Blessed One! If the intrinsic nature of all phenomena is pure, how do the great bodhisattvas further attain purification with regard to the sublime qualities of a Buddha?

The Buddha said to Subhuti:

– So it is! So it is! It is just as you have said. The intrinsic nature of all phenomena has always been pure. Within the naturally pure nature of all phenomena, the great bodhisattvas diligently cultivate profound prajnaparamita, penetrate them in accordance with reality, neither become immersed nor obstructed, and remain far removed from all defiling afflictions and attachments. Therefore, it is said that bodhisattvas further attain purification.

Furthermore, Subhuti! Although the fundamental nature of all phenomena is pure, ignorant ordinary beings neither know nor understand this. Wishing to enable them to understand and awaken, these great bodhisattvas practice the perfection of giving through the perfection of wisdom; abide in internal emptiness through the emptiness of the absence of intrinsic nature; abide in suchness through the inconceivable realm; abide in the noble truths of suffering, its origin, its cessation, and the path; cultivate the four foundations of mindfulness through the Noble Eightfold Path; cultivate the four meditative absorptions, the four immeasurables, and the four formless attainments; cultivate the eight liberations through the ten totalities;

cultivate the liberation gateways of emptiness, signlessness, and wishlessness; cultivate the Ground of Utmost Joy through the Dharma Cloud Ground; cultivate the five kinds of eyes and the six superknowledges; cultivate the ten powers of the Tathagata through the eighteen unique qualities of a Buddha; cultivate the Dharma of non-forgetfulness and the nature of constant equanimity; cultivate all dharani gateways and samadhi gateways; and cultivate the knowledge of all phenomena, the knowledge of the aspects of the paths, and the knowledge of all aspects.

Because these great bodhisattvas train in this way with regard to all phenomena, whose fundamental nature is pure, they attain purification with regard to the ten powers of the Tathagata through the eighteen unique qualities of a Buddha, as well as the immeasurable, boundless other qualities of a Buddha. They do not fall into the stages of a shravaka or pratyekabuddha. They can completely penetrate the diverse mental dispositions and conduct of sentient beings and, through skillful means, enable sentient beings to realize that the fundamental nature of all phenomena is pure and to attain utterly blissful nirvana.

Subhuti, you should know! Just as places on the earth that produce gold, silver, pearls, and precious gems are very few, while those that produce stones, sand, tiles, and bricks are many, so it is with sentient beings. Few are able to train in profound prajnaparamita—namely, the bodhisattvas who abide in the Great Vehicle—while most train in the teachings of shravakas and pratyekabuddhas, being seekers of their own benefit who belong to the middle and lesser vehicles.

Subhuti, you should know! Just as in the human realm few people are able to cultivate the karma of a wheel-turning king, while most engage in the karma of becoming rulers of small kingdoms, so too is it with sentient beings: few are able to cultivate the path to the knowledge of all aspects, while most practice the paths of the shravaka and pratyekabuddha.

Subhuti, you should know! Among the bodhisattvas who aspire toward unsurpassed, complete, perfect enlightenment, only a few attain unsurpassed, complete, perfect enlightenment, while most fall to the stages of shravakas and pratyekabuddhas.

Subhuti, you should know! Sentient beings who abide in the Bodhisattva Vehicle, if they do not depart from the skillful means of profound prajnaparamita, will certainly attain the stage of non-retrogression. Those who depart from the skillful means of profound prajnaparamita will certainly retrogress from unsurpassed, complete, perfect enlightenment. Therefore, great bodhisattvas who wish to attain the stage of a non-retrogressing bodhisattva and enter the assembly of non-retrogressing bodhisattvas should diligently cultivate and study profound prajnaparamita without ever ceasing.

Furthermore, Subhuti! Great bodhisattvas who cultivate and study the skillful means of prajnaparamita in this way will never, throughout their lives, give rise to mental activities of miserliness, violation of precepts, anger, indolence, distraction, or faulty wisdom. Nor will they give rise to mental activities of craving, hatred, delusion, or conceit.

Nor will they give rise to mental activities of heedlessness, error, or any other faults. They will not give rise to mental activities that cling to form, feeling, perception, formations, or consciousness. Nor will they give rise to mental activities that cling to the eye ayatana through the mind ayatana; to the form ayatana through the Dharma ayatana; to the eye dhatu through the mind dhatu; to the form dhatu through the Dharma dhatu; or to the eye-consciousness dhatu through the mind-consciousness dhatu.

Nor will they give rise to mental activities that cling to eye-contact through mind-contact, or to the feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition. Nor will they give rise to mental activities that cling to the earth dhatu through the consciousness dhatu; to ignorance through aging and death; to the perfection of generosity through prajnaparamita; to inner emptiness through the emptiness of the absence of intrinsic nature; to suchness through the inconceivable realm; or to the noble truths of suffering, its origin, its cessation, and the path.

Nor will they give rise to mental activities that cling to the four dhyanas, the four immeasurables, or the four formless concentrations; to the eight liberations through the ten totalities; to the four foundations of mindfulness through the Noble Eightfold Path; or to the liberation gateways of emptiness, signlessness, and wishlessness. Nor will they give rise to mental activities that cling to the Stage of Pure Contemplation through the Stage of the Tathagata; to the Stage of Utmost Joy through the Stage of the Dharma Cloud; or to the five kinds of eyes and the six superknowledges.

They will not give rise to mental activities that cling to the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha; to the thirty-two excellent marks and the eighty minor characteristics; or to the quality of never forgetting and the nature of constant equanimity. Nor will they give rise to mental activities that cling to the dharani gateways or the samadhi gateways; to the knowledge of all things, the knowledge of the aspects of the path, or the knowledge of all aspects; to the fruit of stream-entry through pratyekabuddha enlightenment; to any of the practices of great bodhisattvas; or to the unsurpassed, complete, perfect enlightenment of the Buddhas.

Why is this? Because these great bodhisattvas, practicing the skillful means of profound prajnaparamita, do not perceive any dharma that can be apprehended. Since there is nothing to be attained, they do not give rise to mental activities that cling to dharmas such as form and so forth.

Fascicle 455

THE END