大般若波羅蜜多經

03

Furthermore, Subhuti! A great bodhisattva who fully cultivates the six paramitas sees that, because of evil karmic obstacles, sentient beings dwell on uneven and rugged ground, amid hills, ravines, pits, dense thorns, pervasive filth, and so forth. Seeing this, that great bodhisattva reflects: How shall I rescue these sentient beings so that they may forever eliminate their evil karmic obstacles and dwell on ground as level as the palm of a hand, without filthy and overgrown vegetation?

Having reflected thus, he further makes this vow: I shall diligently exert myself without attachment. I shall cultivate the six paramitas, bring sentient beings to maturity, adorn and purify a Buddha-land, swiftly attain fulfillment, and swiftly realize the wisdom of all-knowledge. In my Buddha-land, there shall be none of these defiling karmic conditions. All sentient beings shall dwell upon level ground adorned with gardens, groves, ponds, and lakes, with many kinds of fragrant and beautiful flowers and a delightful intermingling of many colors and scenes.

Subhuti, you should know! Through these six paramitas, that great bodhisattva swiftly attains fulfillment and is about to realize the wisdom of all-knowledge.

Furthermore, Subhuti! A great bodhisattva who fully cultivates the six paramitas sees sentient beings of scant merit and virtue dwelling in lands devoid of precious treasures, where there are only bricks, tiles, earth, stones, and so forth. Seeing this, that great bodhisattva reflects: How shall I aid these sentient beings, whose transgressions are many and whose merit is little, so that they may dwell in a place rich in precious treasures?

Having reflected thus, he further makes this vow: I shall diligently exert myself without attachment. I shall cultivate the six paramitas, bring sentient beings to maturity, adorn and purify a Buddha-land, swiftly attain fulfillment, and swiftly realize the wisdom of all-knowledge. In my Buddha-land, there shall be no sentient beings whose transgressions are many and whose merit is little. Fine gold dust shall be spread everywhere, and extraordinary precious treasures such as crystal, vaidurya, and so forth shall be found in every place. Although sentient beings shall always enjoy these things, they shall not become attached or defiled by them.

Subhuti, you should know! Through these six paramitas, that great bodhisattva swiftly attains fulfillment and is about to realize the wisdom of all-knowledge.

Furthermore, Subhuti! A great bodhisattva who fully cultivates the six paramitas sees that most sentient beings are bound and submerged in craving, thereby creating many evil and unwholesome karmic deeds. Seeing this, that great bodhisattva reflects: How shall I rescue these sentient beings who are bound by craving, so that they may forever transcend the bondage of craving through which they create evil and unwholesome karmic deeds?

Having reflected thus, he further makes this vow: I shall diligently exert myself without attachment. I shall cultivate the six paramitas, bring sentient beings to maturity, adorn and purify a Buddha-land, swiftly attain fulfillment, and swiftly realize the wisdom of all-knowledge. In my Buddha-land, there shall be no sentient beings who, bound by craving, create evil karmic deeds. No sentient being shall be bound by forms, sounds, and so forth, nor shall any grasp at wealth and other possessions.

Subhuti, you should know! Through these six paramitas, that great bodhisattva swiftly attains fulfillment and is about to realize the wisdom of all-knowledge.

Furthermore, Subhuti! A great bodhisattva who fully cultivates the six paramitas sees that sentient beings are divided into four classes of differing nobility and lowliness, from Kshatriyas down to Shudras. Seeing this, that great bodhisattva reflects: How shall I rescue these sentient beings so that distinctions between noble and lowly no longer exist among them?

Having reflected thus, he further makes this vow: I shall diligently exert myself without attachment. I shall cultivate the six paramitas, bring sentient beings to maturity, adorn and purify a Buddha-land, swiftly attain fulfillment, and swiftly realize the wisdom of all-knowledge. In my Buddha-land, there shall be no distinctions of nobility and lowliness among the four classes. All sentient beings shall have the same physical appearance, and all shall belong to the noble class.

Subhuti, you should know! Through these six paramitas, that great bodhisattva swiftly attains fulfillment and is about to realize the wisdom of all-knowledge.

Furthermore, Subhuti! A great bodhisattva who fully cultivates the six paramitas sees that sentient beings are divided among families of superior, middling, and inferior rank. Seeing this, that great bodhisattva reflects: How shall I rescue these sentient beings so that distinctions among families of superior, middling, and inferior rank no longer exist?

Having reflected thus, he further makes this vow: I shall diligently exert myself without attachment. I shall cultivate the six paramitas, bring sentient beings to maturity, adorn and purify a Buddha-land, swiftly attain fulfillment, and swiftly realize the wisdom of all-knowledge. In my Buddha-land, there shall be no distinctions among families of superior, middling, and inferior rank. All sentient beings shall equally belong to the highest rank.

Subhuti, you should know! Through these six paramitas, that great bodhisattva swiftly attains fulfillment and is about to realize the wisdom of all-knowledge.

Furthermore, Subhuti! A great bodhisattva who fully cultivates the six paramitas sees that sentient beings differ in having beautiful or unattractive appearances. Seeing this, that great bodhisattva reflects: How shall I rescue these sentient beings so that such differences between beautiful and unattractive appearances no longer exist?

Having reflected thus, he further makes this vow: I shall diligently exert myself without attachment, cultivate the six paramitas, bring sentient beings to maturity, adorn and purify a Buddha-land, swiftly attain fulfillment, and swiftly realize the wisdom of all-knowledge. In my Buddha-land, there shall be no sentient beings differing in having beautiful or unattractive appearances. All shall possess an elegant and beautiful color like fine gold, pleasing to everyone who beholds them, and shall accomplish the most excellent, pure, and perfectly complete physical bodies.

Subhuti, you should know! Through these six paramitas, that great bodhisattva swiftly attains fulfillment and is about to realize the wisdom of all-knowledge.

Furthermore, Subhuti! A great bodhisattva who fully cultivates the six paramitas sees sentient beings who are subject to masters and therefore have no freedom in anything they do. Seeing this, that great bodhisattva reflects: How shall I rescue these sentient beings so that they may attain freedom?

Having reflected thus, he further makes this vow: I shall diligently exert myself without attachment. I shall cultivate the six paramitas, bring sentient beings to maturity, adorn and purify a Buddha-land, swiftly attain fulfillment, and swiftly realize the wisdom of all-knowledge. In my Buddha-land, sentient beings shall have no masters. They shall be free in everything they do; they shall not even see the form of a master or hear the name of a master. There shall only be the Tathagata, the Arhat, the Perfectly Enlightened One, who governs them by means of the Dharma and is therefore called the Dharma King.

Subhuti, you should know! Through these six paramitas, that great bodhisattva swiftly attains fulfillment and is about to realize the wisdom of all-knowledge.

Furthermore, Subhuti! A great bodhisattva who fully cultivates the six paramitas sees sentient beings divided among the hell realms and other differing realms. Seeing this, that great bodhisattva reflects: How shall I rescue these sentient beings so that distinctions between wholesome and unwholesome realms no longer exist?

Having reflected thus, he further makes this vow: I must strive diligently and energetically, without attachment. I must cultivate the six paramitas, bring sentient beings to maturity, adorn and purify a Buddha-land, swiftly attain perfection, and quickly realize the knowledge of all knowledge. In my Buddha-land, there shall be no distinctions among good and evil destinies; even the names of the evil destinies shall not exist.

All sentient beings shall be of the same kind and shall cultivate the same karma—that is, they shall all together cultivate generosity through prajnaparamita. They shall abide in internal emptiness through the emptiness of the nonexistence of self-nature. They shall abide in suchness through the inconceivable realm.

They shall abide in the noble truths of suffering, its origin, its cessation, and the path. They shall cultivate the four foundations of mindfulness through the Noble Eightfold Path. They shall cultivate the four dhyanas, the four immeasurables, and the four formless concentrations.

They shall cultivate the gateways to liberation of emptiness, signlessness, and wishlessness. They shall cultivate the eight liberations through the ten totalities. They shall cultivate the stages of a great bodhisattva.

They shall cultivate the dharani gateways and the samadhi gateways. They shall cultivate the five kinds of eyes and the six superknowledges. They shall cultivate the ten powers of the Tathagata through the eighteen exclusive qualities of a Buddha.

They shall cultivate great loving-kindness, great compassion, great sympathetic joy, and great equanimity. They shall cultivate the causes for attaining the excellent marks. They shall cultivate the Dharma of never forgetting and the nature of constant equanimity.

They shall cultivate the knowledge of all knowledge, the knowledge of the aspects of the paths, and the knowledge of all aspects. They shall cultivate all the practices of great bodhisattvas and the fruit of the unsurpassed, perfect enlightenment of all Buddhas.

Subhuti, you should know that through these six paramitas, that great bodhisattva swiftly attains perfection and is about to realize the knowledge of all knowledge.

Furthermore, Subhuti, a great bodhisattva who fully cultivates the six paramitas sees that sentient beings undergo four different modes of birth. Seeing this, that great bodhisattva reflects: How shall I deliver sentient beings so that these four different modes of birth no longer exist?

Having reflected thus, he further makes this vow: I must strive diligently and energetically, without attachment. I must cultivate the six paramitas, bring sentient beings to maturity, adorn and purify a Buddha-land, swiftly attain perfection, and quickly realize the knowledge of all knowledge. In my Buddha-land, there shall be no distinctions among these four modes of birth. All sentient beings shall be of the same kind, born solely by transformation.

Subhuti, you should know that through these six paramitas, that great bodhisattva swiftly attains perfection and is about to realize the knowledge of all knowledge.

Furthermore, Subhuti, a great bodhisattva who fully cultivates the six paramitas sees that sentient beings lack the five superknowledges and are not free in whatever they do. Seeing this, that great bodhisattva reflects: How shall I deliver sentient beings so that they attain the five superknowledges?

Having reflected thus, he then makes this vow: I must strive diligently and energetically, without attachment. I must cultivate the six paramitas, bring sentient beings to maturity, adorn and purify a Buddha-land, swiftly attain perfection, and quickly realize the knowledge of all knowledge. In my Buddha-land, all sentient beings shall fully attain the five supreme superknowledges.

Subhuti, you should know that through these six paramitas, that great bodhisattva swiftly attains perfection and is about to realize the knowledge of all knowledge.

Furthermore, Subhuti, a great bodhisattva who fully cultivates the six paramitas sees that sentient beings subsist on food taken in morsels, and that their bodies contain urine, excrement, blood, pus, and foul impurities, all of which are exceedingly repulsive. Seeing this, that great bodhisattva reflects: How shall I deliver sentient beings so that their bodies contain no such impurities?

Having reflected thus, he further makes this vow: I must strive diligently and energetically, without attachment. I must cultivate the six paramitas, bring sentient beings to maturity, adorn and purify a Buddha-land, swiftly attain perfection, and quickly realize the knowledge of all knowledge. In my Buddha-land, all sentient beings shall partake solely of the subtle and wondrous nourishment of joy and bliss in the Dharma. Their bodies shall be fragrant and pure, without any impurity.

Subhuti, you should know that through these six paramitas, that great bodhisattva swiftly attains perfection and is about to realize the knowledge of all knowledge.

Furthermore, Subhuti, a great bodhisattva who fully cultivates the six paramitas sees that sentient beings dwell without light and must seek lamps and torches whenever they undertake any activity. Seeing this, that great bodhisattva reflects: How shall I deliver sentient beings so that they may be free from such lack of light?

Having reflected thus, he further makes this vow: I must strive diligently and energetically, without attachment. I must cultivate the six paramitas, bring sentient beings to maturity, adorn and purify a Buddha-land, swiftly attain perfection, and quickly realize the knowledge of all knowledge. In my Buddha-land, the bodies of all sentient beings shall possess their own complete radiance and shall not depend upon external illumination.

Subhuti, you should know that through these six paramitas, that great bodhisattva swiftly attains perfection and is about to realize the knowledge of all knowledge.

Furthermore, Subhuti, a great bodhisattva who fully cultivates the six paramitas sees that sentient beings dwell amid nights, days, months, and half-months, subject to adverse and irregular changes in the seasons. Seeing this, that great bodhisattva reflects: How shall I deliver sentient beings so that the places in which they dwell have no temporal changes of day and night?

Having reflected thus, he further makes this vow: I must strive diligently and energetically, without attachment. I must cultivate the six paramitas, bring sentient beings to maturity, adorn and purify a Buddha-land, swiftly attain perfection, and quickly realize the knowledge of all knowledge. In my Buddha-land, neither the temporal divisions nor even the names of day, night, month, or half-month shall exist.

Subhuti, you should know that through these six paramitas, that great bodhisattva swiftly attains perfection and is about to realize the knowledge of all knowledge.

Furthermore, Subhuti, a great bodhisattva who fully cultivates the six paramitas sees that sentient beings have short lifespans. Seeing this, that great bodhisattva reflects: How shall I deliver sentient beings so that they may be free from such short lifespans?

Having reflected thus, he further makes this vow: I must strive diligently and energetically, without attachment. I must cultivate the six paramitas, bring sentient beings to maturity, adorn and purify a Buddha-land, swiftly attain perfection, and quickly realize the knowledge of all knowledge. In my Buddha-land, sentient beings shall have long lifespans, the number of kalpas of which shall be difficult to fathom.

Subhuti, you should know that through these six paramitas, that great bodhisattva swiftly attains perfection and is about to realize the knowledge of all knowledge.

Furthermore, Subhuti, a great bodhisattva who fully cultivates the six paramitas sees that sentient beings lack excellent bodily marks. Seeing this, that great bodhisattva reflects: How shall I deliver sentient beings so that they attain excellent bodily marks?

Having reflected thus, he further makes this vow: I must strive diligently and energetically, without attachment. I must cultivate the six paramitas, bring sentient beings to maturity, adorn and purify a Buddha-land, swiftly attain perfection, and quickly realize the knowledge of all knowledge. In my Buddha-land, all sentient beings shall be fully endowed with the thirty-two excellent marks and the eighty minor characteristics, perfectly adorned. Every sentient being who sees them shall give rise to pure joy.

Subhuti, you should know that through these six paramitas, that great bodhisattva swiftly attains perfection and is about to realize the knowledge of all knowledge.

Furthermore, Subhuti, there is a great bodhisattva who fully cultivates the six paramitas and sees that sentient beings are deficient in roots of goodness. Seeing this, that great bodhisattva reflects: How should I rescue these sentient beings and enable them to perfect their roots of goodness?

Having reflected thus, he further makes this vow: I must diligently and energetically cultivate without attachment. I must practice the six paramitas, bring sentient beings to maturity, adorn and purify a Buddha-land, swiftly attain perfection, and quickly realize the knowledge of all knowledge. In my Buddha-land, the roots of goodness of all sentient beings shall be perfect, excellent, and pure. Through these roots of goodness, they shall offer the finest articles of worship to the Buddhas. Relying upon the power of this merit, wherever they are born, they shall be able to make offerings to the Buddhas, the Blessed Ones.

Subhuti, you should know that, through these six paramitas, that great bodhisattva swiftly attains perfection and draws near to realizing the knowledge of all knowledge.

Furthermore, Subhuti, there is a great bodhisattva who fully cultivates the six paramitas and sees sentient beings afflicted by illnesses of body and mind. Bodily illnesses are of four kinds: disorders of wind, heat, phlegm, and various combinations of these. Mental illnesses are also of four kinds: greed, hatred, delusion, and conceit. Seeing this, that great bodhisattva reflects: How should I rescue these sentient beings and free their bodies and minds from the suffering of illness?

Having reflected thus, he further makes this vow: I must diligently and energetically cultivate without attachment. I must practice the six paramitas, bring sentient beings to maturity, adorn and purify a Buddha-land, swiftly attain perfection, and quickly realize the knowledge of all knowledge. In my Buddha-land, there shall be no sentient beings afflicted by illnesses of body or mind; even the names of bodily and mental illness shall not exist.

Subhuti, you should know that, through these six paramitas, that great bodhisattva swiftly attains perfection and draws near to realizing the knowledge of all knowledge.

Furthermore, Subhuti, there is a great bodhisattva who fully cultivates the six paramitas and sees that sentient beings have differing inclinations toward the Three Vehicles. Seeing this, that great bodhisattva reflects: How should I rescue those sentient beings whose aspirations are narrow, causing them to relinquish their inclination toward the Two Vehicles and direct themselves solely toward the unsurpassed Great Vehicle?

Having reflected thus, he further makes this vow: I must diligently and energetically cultivate without attachment. I must practice the six paramitas, bring sentient beings to maturity, adorn and purify a Buddha-land, swiftly attain perfection, and quickly realize the knowledge of all knowledge. In my Buddha-land, sentient beings shall seek only unsurpassed, perfect enlightenment. They shall not delight in the fruits of the shravaka or pratyekabuddha vehicles; even the names of the Two Vehicles shall not exist.

Subhuti, you should know that, through these six paramitas, that great bodhisattva swiftly attains perfection and draws near to realizing the knowledge of all knowledge.

Furthermore, Subhuti, there is a great bodhisattva who fully cultivates the six paramitas and sees sentient beings possessed of overweening conceit, claiming to have relinquished what they have not yet relinquished and claiming to have attained what they have not yet attained. Seeing this, that great bodhisattva reflects: How should I rescue these sentient beings and enable them to relinquish the bondage of overweening conceit?

Having reflected thus, he further makes this vow: I must diligently and energetically cultivate without attachment. I must practice the six paramitas, bring sentient beings to maturity, adorn and purify a Buddha-land, swiftly attain perfection, and quickly realize the knowledge of all knowledge. In my Buddha-land, there shall be no persons with such overweening conceit. All sentient beings shall know and see in accordance with reality what they have relinquished and what they have attained.

Subhuti, you should know that, through these six paramitas, that great bodhisattva swiftly attains perfection and draws near to realizing the knowledge of all knowledge.

Furthermore, Subhuti, there is a great bodhisattva who fully cultivates the six paramitas and sees sentient beings give rise to attachments: attachment to the form skandha; attachment to the skandhas of feeling, perception, formations, and consciousness; and, to speak more broadly, attachment to the practices of great bodhisattvas and attachment to unsurpassed, perfect enlightenment. Seeing this, that great bodhisattva reflects: How should I rescue these sentient beings and enable them to relinquish such attachments?

Having reflected thus, he further makes this vow: I must diligently and energetically cultivate without attachment. I must practice the six paramitas, bring sentient beings to maturity, adorn and purify a Buddha-land, swiftly attain perfection, and quickly realize the knowledge of all knowledge. In my Buddha-land, sentient beings shall have no such attachments.

Subhuti, you should know that, through these six paramitas, that great bodhisattva swiftly attains perfection and draws near to realizing the knowledge of all knowledge.

Furthermore, Subhuti, there is a great bodhisattva who fully cultivates the six paramitas and sees a Tathagata, Arhat, Perfectly Enlightened One whose lifespan, radiance, and assembly of disciples are immeasurable. Seeing this, that great bodhisattva reflects: How should I obtain an immeasurable lifespan, radiance, and assembly of disciples?

Having reflected thus, he further makes this vow: I must diligently and energetically cultivate without attachment. I must practice the six paramitas, bring sentient beings to maturity, adorn and purify a Buddha-land, swiftly attain perfection, and quickly realize the knowledge of all knowledge. My lifespan, radiance, and assembly of disciples shall all be without limit.

Subhuti, you should know that, through these six paramitas, that great bodhisattva swiftly attains perfection and draws near to realizing the knowledge of all knowledge.

Furthermore, Subhuti, there is a great bodhisattva who fully cultivates the six paramitas and sees that the extent of the land of a Tathagata, Arhat, Perfectly Enlightened One is without limit. Seeing this, that great bodhisattva reflects: How should I dwell in a land of limitless extent that is secure, abundant, and peaceful?

Having reflected thus, he further makes this vow: I must diligently and energetically cultivate without attachment. I must practice the six paramitas, bring sentient beings to maturity, adorn and purify a Buddha-land, swiftly attain perfection, and quickly realize the knowledge of all knowledge. Worlds throughout the ten directions, as numerous as the sands of the Ganges, shall be united into a single realm that is secure, peaceful, and joyful. Within that realm, I shall teach the Dharma and guide immeasurable, innumerable, and boundless sentient beings.

Subhuti, you should know that, through these six paramitas, that great bodhisattva swiftly attains perfection and draws near to realizing the knowledge of all knowledge.

Furthermore, Subhuti, there is a great bodhisattva who fully cultivates the six paramitas and sees the innumerable realms of sentient beings and the long succession of past and future time throughout birth and death. Seeing this, that great bodhisattva reflects: The duration of birth and death and the realms of sentient beings are all like empty space. Although there is no real person who wanders through birth and death or attains liberation, because sentient beings cling to delusions, they continually wander through birth and death and undergo suffering without end. How should I rescue them?

Having reflected thus, he further makes this vow: I must diligently and energetically cultivate without attachment. I must practice the six paramitas, bring sentient beings to maturity, adorn and purify a Buddha-land, swiftly attain perfection, and quickly realize the knowledge of all knowledge. I shall teach the wondrous Dharma so that sentient beings may be liberated from the great suffering of birth and death, and I shall also enable them to directly know that both birth and death and liberation are devoid of anything whatsoever and are entirely emptiness.

Subhuti, you should know that, through these six paramitas, that great bodhisattva swiftly attains perfection and draws near to realizing the knowledge of all knowledge.

XXII. THE CHAPTER ON THE GODDESS OF THE GANGES

At that time, in the assembly there was a heavenly maiden named Ganga Deva. Rising from her seat, she bowed at the Buddha’s feet, bared her right shoulder, knelt with her right knee upon the ground, joined her palms, and addressed the Buddha:

“Blessed One! I am able to perfect generosity, pure morality, patient endurance, diligence, meditation, and prajnaparamita, and I am able to safeguard the buddha-fields of which the Blessed One has spoken to the great assembly today.”

Having said this, Ganga Deva took various adornments—flowers of gold, flowers of silver, and wooden flowers from upon the ground—together with a pair of golden-hued celestial robes, and with utmost reverence and sincerity offered them to the Buddha. Through the Buddha’s spiritual power, these offerings rose into the air, gracefully circled to the right, and above the crown of the Buddha transformed into a precious pavilion with four pillars at its four corners, magnificently adorned and exceedingly delightful. The heavenly maiden then impartially dedicated this precious pavilion to all sentient beings, and together with them transferred the merit toward unsurpassed, complete, perfect enlightenment.

Knowing the heavenly maiden’s profound aspiration, the Tathagata smiled. It is the customary Dharma of all Buddhas that, when they smile, multicolored rays of light issue from their mouths. So it was now with the Buddha: from his mouth he emitted rays of many colors—blue, yellow, red, white, pink, violet, green, azure, and others—which illuminated immeasurable and boundless buddha-worlds throughout the ten directions. They then returned, shone forth with great brilliance, and entered the crown of the Buddha’s head.

Seeing this, Ananda rose, bowed at the Buddha’s feet, bared his right shoulder, knelt with his right knee upon the ground, joined his palms, and addressed the Buddha:

“Blessed One! For what cause and condition did you smile in this way? Whenever the Buddha smiles, there is always a reason.”

The Blessed One then said to Ananda:

“This heavenly maiden, in a future life, will become a Tathagata, Worthy One, Completely Perfectly Enlightened One, and so forth through Buddha, the Blessed One. Her kalpa will be called Starry Metaphor, and the Buddha will be named Golden Flower.

“Ananda, you should know that this is the heavenly maiden’s final female body. After relinquishing this body, she will assume a male body and, throughout all future lives, will never again take a female body. After passing away from here, she will be born in the exceedingly blissful buddha-world of the Tathagata, Worthy One, Completely Perfectly Enlightened One Akshobhya in the eastern direction. In that buddha-field she will cultivate the holy life. Because this heavenly maiden will dwell in that realm, she will bear the name Golden Flower and cultivate the practices of a great bodhisattva.

“Ananda, you should know that after Bodhisattva Golden Flower passes away from the buddha-world of Akshobhya, she will again be born in another direction. Going from one buddha-field to another, wherever she is born she will never be separated from a Buddha. She will be like a wheel-turning king who passes from one precious palace to another, happily enjoying pleasures until the end of his life, without his feet ever touching the ground. Bodhisattva Golden Flower will likewise pass from one buddha-field to another until she realizes unsurpassed, complete, perfect enlightenment. Wherever she is born, she will encounter Buddhas, constantly hear the true Dharma, and cultivate the bodhisattva practices.”

At that time, Ananda thought to himself: “When Bodhisattva Golden Flower becomes a Buddha, she too will proclaim the profound prajnaparamita. The assembly of great bodhisattvas in the congregation of Bodhisattva Golden Flower will be equal in number to the bodhisattva assembly of the present Buddha.”

Knowing Ananda’s thought, the Buddha said:

“So it is! So it is! It is exactly as you have thought. When Bodhisattva Golden Flower becomes a Buddha, she too will proclaim the profound prajnaparamita to the assembly. The assembly of great bodhisattvas in the congregation of Bodhisattva Golden Flower will be equal in number to the bodhisattva assembly of the present Buddha.

“Ananda, you should know that when Bodhisattva Golden Flower becomes a Buddha, the number of her renunciant disciples will be exceedingly great and impossible to count—hundreds of thousands of kotis and beyond, too numerous to enumerate. They can only be described generally as immeasurable and boundless.

“Ananda, you should know that when Bodhisattva Golden Flower becomes a Buddha, that land will be free from calamities, just as I have taught in the scripture of the profound prajnaparamita.”

Ananda then again addressed the Buddha:

“Blessed One! Before which Buddha did this heavenly maiden formerly arouse the aspiration for unsurpassed, complete, perfect enlightenment, plant roots of virtue, and make vows of dedication, such that she has now encountered the Buddha, made reverent offerings, and received the prediction of non-retrogression?”

The Buddha said:

“Ananda! Before the Buddha Dipankara, this heavenly maiden aroused the aspiration for unsurpassed, complete, perfect enlightenment, planted roots of virtue, and made vows of dedication. Therefore, she has now encountered me, shown reverence, made offerings, and immediately received the prediction of non-retrogression.

“Ananda, you should know that in the past, in the presence of the Buddha Dipankara, I offered five lotus blossoms and made vows of dedication before that Buddha. The Tathagata, Worthy One, Completely Perfectly Enlightened One Dipankara knew that my spiritual faculties had matured and predicted for me: ‘In a future life, you will become a Buddha named Shakyamuni. Your world will be called Endurance, and your kalpa will be called Auspicious.’ At that time, when the heavenly maiden heard the Buddha bestow upon me the prediction of great enlightenment, her joy was beyond measure.

She immediately offered flowers of pure gold to the Buddha and aroused the aspiration for unsurpassed, complete, perfect enlightenment, planted roots of virtue, and made this vow of dedication: ‘I vow that in the future, when this bodhisattva becomes a Buddha, he will bestow upon me the prediction of great enlightenment, just as the Buddha does now.’ Therefore, today I bestow this prediction upon Golden Flower.”

At that time, having heard the Buddha say this, Ananda rejoiced greatly and addressed the Buddha:

“Blessed One! Long ago, this heavenly maiden aroused the aspiration for unsurpassed, complete, perfect enlightenment, planted roots of virtue, and made vows of dedication. These have now matured, and therefore the Tathagata, Worthy One, Completely Perfectly Enlightened One has bestowed a prediction upon her.”

The Buddha said:

“Ananda! So it is! So it is! It is exactly as you have said. Her roots of virtue have matured, and therefore I now bestow this prediction upon her.”

XXIII. CHAPTER ON SKILLFUL MEANS

01

At that time, the Venerable Subhuti addressed the Buddha:

“Blessed One! When great bodhisattvas practice the profound prajnaparamita, how do they train in the samadhis of emptiness, signlessness, and wishlessness? How do they enter the samadhis of emptiness, signlessness, and wishlessness? How do they train in the four foundations of mindfulness through the Noble Eightfold Path? How do they cultivate the four foundations of mindfulness through the Noble Eightfold Path? How do they train in the other factors conducive to enlightenment? How do they cultivate the other factors conducive to enlightenment?”

The Buddha said:

“Subhuti! Great bodhisattvas who cultivate the profound prajnaparamita should contemplate the form skandha through the consciousness skandha as all empty.

“They should contemplate the eye ayatana through the mind ayatana as all empty.

“They should contemplate the form ayatana through the dharma ayatana as all empty.

“They should contemplate the eye dhatu through the mind dhatu as all empty.

“They should contemplate the form dhatu through the dharma dhatu as all empty.

“They should contemplate the eye-consciousness dhatu through the mind-consciousness dhatu as all empty.

“They should contemplate eye-contact through mind-contact as all empty.

“They should contemplate the feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition as all empty.

“They should contemplate the earth dhatu through the consciousness dhatu as all empty.

“They should contemplate the causal condition through the dominant condition as all empty.

“They should contemplate ignorance through aging and death as all empty.

“They should contemplate generosity through prajnaparamita as all empty.

“They should contemplate inner emptiness through the emptiness of the self-nature of phenomena that are without intrinsic nature as all empty.

“They should contemplate suchness through the inconceivable realm as all empty.

“They should contemplate the Noble Truths of suffering, origin, cessation, and path as all empty.

“They should contemplate the four foundations of mindfulness through the Noble Eightfold Path as all empty.

“They should contemplate the four meditative absorptions, the four immeasurables, and the four formless attainments as all empty.

“They should contemplate the eight liberations through the ten totalities as all empty.

“They should contemplate the liberation gates of emptiness, signlessness, and wishlessness as empty.

“They should contemplate the Stage of Pure Contemplation through the Stage of the Tathagata as all empty.”

One should contemplate the Ground of Supreme Joy through the Dharma Cloud Ground as all being empty.

One should contemplate all dharani gateways and samadhi gateways as all being empty.

One should contemplate the five kinds of eyes and the six superknowledges as all being empty.

One should contemplate the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha as all being empty.

One should contemplate great loving-kindness, great compassion, great sympathetic joy, and great equanimity as all being empty.

One should contemplate the thirty-two marks and the eighty excellent characteristics as all being empty.

One should contemplate the quality of never forgetting and the nature of constant equanimity as all being empty.

One should contemplate knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects as all being empty.

One should contemplate the fruit of stream-entry through the bodhi of a pratyekabuddha as all being empty.

One should contemplate all practices of great bodhisattvas and the fruit of the unsurpassed, complete, perfect enlightenment of the Buddhas as all being empty.

One should contemplate conditioned-by-outflows and unconditioned-by-outflows dharmas as all being empty.

One should contemplate worldly and supramundane dharmas as all being empty.

One should contemplate conditioned and unconditioned dharmas as all being empty.

One should contemplate past, future, and present dharmas as all being empty.

One should contemplate wholesome, unwholesome, and indeterminate dharmas as all being empty.

One should contemplate the dharmas of the Desire Realm, the Form Realm, and the Formless Realm as all being empty.

Subhuti, you should know! When that great bodhisattva contemplates in this way, the mind is not disturbed. If the mind is not disturbed, no dharma is perceived; if no dharma is perceived, no realization is attained. Why? Because great bodhisattvas thoroughly train in the emptiness of the intrinsic characteristics of all dharmas. No dharma increases and no dharma diminishes; therefore, with regard to all dharmas, they neither perceive nor realize anything. Why? Because within the ultimate truth of all dharmas, the one who realizes, the dharma realized, the time of realization, the place of realization, and that through which realization occurs—whether taken collectively or separately—can neither be apprehended nor perceived.

Then Subhuti addressed the Buddha:

“World-Honored One! As you have said, great bodhisattvas should contemplate dharmas as empty, yet should not realize them. Why should great bodhisattvas contemplate dharmas as empty without realizing them?”

The Buddha said:

“Subhuti! When a great bodhisattva contemplates dharmas as empty, he should first reflect thus: ‘The dharmas that I should contemplate are all empty in their characteristics, but I should not realize them. I contemplate dharmas as empty for the sake of training, not for the sake of realization. Now is the time for me to train, not the time for me to realize.’

“Before entering meditative concentration, that great bodhisattva fixes his mind upon an object; he does not fix his mind upon an object after entering meditative concentration. At that time, the great bodhisattva neither regresses from any of the factors conducive to enlightenment nor realizes the exhaustion of the outflows. Why? Because that great bodhisattva has perfected such vast wisdom, skillfully abides in emptiness and in all the factors conducive to enlightenment, and constantly reflects thus: ‘Now I should train; I should not realize.’

“When that great bodhisattva practices profound prajnaparamita, he constantly reflects:

“‘With regard to generosity through prajnaparamita, now I should train; I should not realize.

“‘With regard to inner emptiness through the emptiness of the absence of intrinsic nature, now I should train; I should not realize.

“‘With regard to suchness through the inconceivable realm, now I should train; I should not realize.

“‘With regard to the noble truths of suffering, its origin, its cessation, and the path, now I should train; I should not realize.

“‘With regard to the four establishments of mindfulness through the Noble Eightfold Path, now I should train; I should not realize.

“‘With regard to the four dhyanas, the four immeasurables, and the four formless attainments, now I should train; I should not realize.

“‘With regard to the eight liberations through the ten universal bases, now I should train; I should not realize.

“‘With regard to the gateways to liberation of emptiness, signlessness, and wishlessness, now I should train; I should not realize.

“‘With regard to the Ground of Pure Contemplation through the Ground of the Tathagata, now I should train; I should not realize.

“‘With regard to the Ground of Supreme Joy through the Dharma Cloud Ground, now I should train; I should not realize.

“‘With regard to all dharani gateways and samadhi gateways, now I should train; I should not realize.

“‘With regard to the five kinds of eyes and the six superknowledges, now I should train; I should not realize.

“‘With regard to the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha, now I should train; I should not realize.

“‘With regard to great loving-kindness, great compassion, great sympathetic joy, and great equanimity, now I should train; I should not realize.

“‘With regard to the quality of never forgetting and the nature of constant equanimity, now I should train; I should not realize.

“‘With regard to knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects, now I should train; I should not realize.

“‘With regard to all practices of great bodhisattvas, now I should train; I should not realize.

“‘With regard to the fruit of the unsurpassed, complete, perfect enlightenment of the Buddhas, now I should train; I should not realize.

“‘Now, in order to train in the knowledge of omniscience, I must train in the fruit of stream-entry through the bodhi of a pratyekabuddha so as to perfect them, but I should not realize them.’

“Subhuti, you should know! While practicing profound prajnaparamita, that great bodhisattva should cultivate the samadhis of emptiness, signlessness, and wishlessness. He should abide in the samadhis of emptiness, signlessness, and wishlessness. He should develop the samadhis of emptiness, signlessness, and wishlessness, yet should not realize the ultimate reality.

“He should cultivate the four establishments of mindfulness through the Noble Eightfold Path. He should abide in the four establishments of mindfulness through the Noble Eightfold Path. He should develop the four establishments of mindfulness through the Noble Eightfold Path, yet should not realize the ultimate reality.

“He should cultivate the other factors conducive to enlightenment. He should abide in the other factors conducive to enlightenment. He should develop the other factors conducive to enlightenment, yet should not realize the ultimate reality.

“Subhuti, you should know! Although that great bodhisattva cultivates the gateways to liberation of emptiness, signlessness, and wishlessness, abides in the gateways to liberation of emptiness, signlessness, and wishlessness, and develops the gateways to liberation of emptiness, signlessness, and wishlessness, he does not realize the fruit of stream-entry, up to and including the bodhi of a pratyekabuddha.

“Although he cultivates the four establishments of mindfulness through the Noble Eightfold Path, abides in the four establishments of mindfulness through the Noble Eightfold Path, and develops the four establishments of mindfulness through the Noble Eightfold Path, he does not realize the fruit of stream-entry, up to and including the bodhi of a pratyekabuddha.

“Although he cultivates the other factors conducive to enlightenment, abides in the other factors conducive to enlightenment, and develops the other factors conducive to enlightenment, he does not realize the fruit of stream-entry, up to and including the bodhi of a pratyekabuddha.

“Through this, that great bodhisattva does not fall into the stages of the sravakas or pratyekabuddhas and swiftly realizes the fruit of unsurpassed, complete, perfect enlightenment.”

Subhuti! Suppose there were a valiant man of handsome appearance, imposing bearing, and great strength, whom all who saw him regarded with delight, and who was surrounded by a pure retinue endowed with perfect excellence. He had mastered all the military arts he had studied, was highly skilled in wielding weapons, and stood proudly, unmoved.

He possessed sixty-four talents, was accomplished in the eighteen branches of learning, and was proficient in every art, so that everyone admired and revered him. Because of his skill, he expended little effort yet gained great benefit. For this reason, people continually made offerings to him, honored and respected him, and praised him without cease.

The valiant man’s joy then increased twofold, and his retinue shared in his rejoicing. When some matter required it, he set out for another region, taking his parents, wife, children, and retinue with him. On their journey they had to cross a desolate and dangerous wilderness in which there were many wild beasts, brigands, and hostile enemies lying fearfully in ambush.

Every member of his retinue, young and old, was terrified. Yet because that valiant man possessed many skills and was majestic and heroic, he remained inwardly composed and reassured his parents and retinue, saying: “Do not worry or be afraid; nothing will happen.” Through his consummate skill, he brought his retinue safely through and freed them from danger, so that everyone rejoiced and was delighted. Why was that valiant man not killed by wild beasts and wicked brigands in the wilderness?

Because he was majestic and heroic and possessed every skill, he feared nothing whatsoever.

Subhuti, you should know that the great bodhisattvas are likewise. Out of compassion for sentient beings suffering in samsara, they guide them toward unsurpassed, complete enlightenment and universally establish conditions for sentient beings to develop the four immeasurable states of mind. With minds conjoined with and firmly established in the four immeasurables, they diligently cultivate giving through prajnaparamita, bringing them swiftly to perfection.

Although these great bodhisattvas have not yet perfected the six paramitas, they wish to train in the knowledge of all-knowing wisdom, yet they do not realize the exhaustion of the outflows. Although they abide in the liberation gateways of emptiness, signlessness, and wishlessness, they do not follow their power, nor are they drawn along by their constraints. Neither do they actualize these gateways of liberation.

Because they do not actualize them, they do not fall to the stages of the shravakas or pratyekabuddhas, but will certainly proceed to unsurpassed, complete enlightenment.

Subhuti, you should know that this is like a garuda soaring through the open sky, flying freely without falling to the ground. Although it moves through the sky at play, it does not appropriate the sky, nor is it obstructed by the sky.

Subhuti, you should know that the great bodhisattvas are likewise. Although they constantly practice and abide in cultivating the liberation gateways of emptiness, signlessness, and wishlessness, they do not actualize them. Because they do not actualize them, they do not fall to the stages of the shravakas or pratyekabuddhas. They cultivate 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 other Buddha qualities. Until these have been perfected, they never rely upon emptiness, signlessness, or wishlessness to realize the exhaustion of the outflows.

Subhuti! This is like a valiant man skilled in archery who, wishing to demonstrate his ability, shoots an arrow into the sky. Desiring that the arrow continue flying through the sky without falling to the ground, he shoots a second arrow into the tail of the first. Continuing in this manner, one arrow after another follows in succession, and none falls to the ground. If he wishes them to fall, he need only stop shooting subsequent arrows; only then will all the arrows fall.

Subhuti, you should know that the great bodhisattvas are likewise. As they practice profound prajnaparamita, they are protected by skillful means until they attain unsurpassed, complete enlightenment. As long as their roots of virtue have not matured, they never actualize the reality-limit while midway along the path. When they attain unsurpassed, complete enlightenment because all their roots of virtue have matured, only then do the bodhisattvas realize the reality-limit and attain unsurpassed, complete enlightenment.

Therefore, Subhuti, all great bodhisattvas who practice profound prajnaparamita must examine matters carefully in this way. In accordance with the true nature of all dharmas as previously explained, they cultivate the practices of great bodhisattvas and advance toward unsurpassed, complete enlightenment.

Subhuti then addressed the Buddha:

“World-Honored One! The great bodhisattvas are truly rare and can accomplish what is difficult to accomplish. Although they constantly train in the true nature of all dharmas; constantly train in suchness, the dharma realm, dharma-nature, and even the inconceivable realm; constantly train in inner emptiness through the emptiness of the absence of intrinsic nature; constantly train in the noble truths of suffering, its origin, its cessation, and the path; constantly train in the four establishments of mindfulness through the Noble Eightfold Path;

and constantly train in the three liberation gateways of emptiness, signlessness, and wishlessness, as well as all other factors of enlightenment, they nevertheless do not fall midway to the stages of the shravakas or pratyekabuddhas and do not regress from unsurpassed, complete enlightenment!”

The Buddha said:

“Subhuti! The great bodhisattvas vow never to abandon sentient beings. That is, they make this vow: ‘As long as there are sentient beings who have not been liberated from birth, aging, sickness, and death, I shall never relinquish the applied practice of roots of virtue.’

“Subhuti, you should know that through the power of their excellent vows, the great bodhisattvas think: ‘As long as any sentient beings remain unliberated, I shall never abandon them throughout my life.’ Because they arouse such a vast mind, they certainly do not regress or fall away midway.

“Subhuti, you should know that the great bodhisattvas always think: ‘I must not abandon any sentient being; I am determined to lead them to liberation. Yet because sentient beings practice what is contrary to the Dharma, in order to deliver them I should constantly abide in the quiescence of the liberation gateways of emptiness, signlessness, and wishlessness.’ Although they constantly abide in this way, they do not appropriate or actualize them.

“Subhuti, you should know that these great bodhisattvas accomplish excellent skillful means. Although they constantly manifest the three gateways of liberation until they attain the knowledge of all-knowing wisdom, during that interval they do not actualize the reality-limit.

“Furthermore, Subhuti, the great bodhisattvas constantly delight in contemplating those profound aspects. That is, they delight in contemplating inner emptiness, outer emptiness, inner-and-outer emptiness, great emptiness, the emptiness of emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of essential nature, emptiness of intrinsic characteristics, emptiness of all dharmas, emptiness of nonexistence, and the emptiness of the intrinsic nature of nonexistence.

They also delight in contemplating the four establishments of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the Noble Eightfold Path, the liberation gateways of emptiness, signlessness, and wishlessness, and so forth, seeing that their intrinsic characteristics are all empty.

“Subhuti, you should know that after contemplating in this way, the great bodhisattvas think: ‘Because of the influence of unwholesome companions, the various kinds of sentient beings entertain the conception of a self and, in full detail, even the conception of one who sees. Because these conceptions involve apprehending something as existent, they wander through birth and death and undergo many sufferings. To eliminate the conceptions of sentient beings, I shall advance toward unsurpassed, complete enlightenment and teach the profound Dharma for their sake, so that their conceptions may be eliminated and they may be freed from the sufferings of birth and death.’”

At that time, although the great bodhisattvas trained in the three gates of liberation, they did not rely upon them to realize ultimate reality. Because they did not realize ultimate reality, they did not fall into the fruit of stream-entry, once-returning, non-returning, arhatship, or a pratyekabuddha’s enlightenment. Reflecting in this way, those great bodhisattvas practiced profound prajnaparamita, brought their roots of virtue to fulfillment, and did not realize ultimate reality.

Although they had not yet realized ultimate reality, they did not regress and lose the four dhyanas, the four immeasurables, or the four formless concentrations. Nor did they regress and lose the four foundations of mindfulness through the Noble Eightfold Path. Nor did they regress and lose the Dharma gates of liberation through emptiness, signlessness, and wishlessness.

Nor did they regress and lose the eight liberations through the ten totalities. Nor did they regress and lose the Dharma of inner emptiness through the emptiness of the nonexistence of intrinsic nature. Nor did they regress and lose suchness through the inconceivable realm.

Nor did they regress and lose the Noble Truths of suffering, its origin, its cessation, and the path. Nor did they regress and lose generosity through prajnaparamita. Nor did they regress and lose the bodhisattva stages.

Nor did they regress and lose the dharani gates or the samadhi gates. Nor did they regress and lose the five kinds of eyes or the six superknowledges. Nor did they regress and lose the ten powers of the Tathagata through the eighteen unique qualities of a Buddha.

Nor did they regress and lose great loving-kindness, great compassion, great sympathetic joy, or great equanimity. Nor did they regress and lose the Dharma of unerring mindfulness or the nature of constant equanimity. Nor did they regress and lose the knowledge of all things, the knowledge of the aspects of the paths, or the knowledge of all aspects.

Nor did they regress and lose the immeasurable and boundless other qualities of a Buddha.

Subhuti, you should know: At that time, those great bodhisattvas perfected all dharmas conducive to enlightenment. Until they attained unsurpassed, complete, perfect enlightenment, these qualities never diminished. Those bodhisattvas practiced profound prajnaparamita and sustained it by skillful means. In every instant, their wholesome qualities increased and their faculties became keen, so that no sravaka or pratyekabuddha could equal them.

Furthermore, Subhuti, great bodhisattvas always reflect: Throughout day and night, the minds of sentient beings constantly engage in the four inversions, namely: inverted perception, inverted thought, and inverted view regarding permanence; inverted perception, inverted thought, and inverted view regarding bliss; inverted perception, inverted thought, and inverted view regarding self; and inverted perception, inverted thought, and inverted view regarding purity.

For the sake of those sentient beings, I shall proceed toward unsurpassed, complete, perfect enlightenment and cultivate the practices of a great bodhisattva. When I attain unsurpassed, complete, perfect enlightenment, I shall teach sentient beings the Dharma free from inversion; that is, I shall teach that samsara is impermanent, without bliss, without self, and impure, and that only wondrous, quiescent nirvana fully possesses the true qualities of permanence, bliss, self, and purity.

Subhuti, you should know: Having formed this reflection, those great bodhisattvas practiced profound prajnaparamita and sustained it by skillful means. Until they had perfected the ten powers of the Tathagata through the eighteen unique qualities of a Buddha, together with the immeasurable and boundless other qualities of a Buddha, they would never enter the supreme concentration of the Buddhas.

Subhuti, you should know: At that time, those great bodhisattvas trained in the three gates of liberation, entering and emerging from them freely, but did not yet realize ultimate reality, until they attained unsurpassed, complete, perfect enlightenment. Because the qualities cultivated through their practice were not yet entirely perfected, they did not realize ultimate reality or the other qualities. Only when they attained unsurpassed, complete, perfect enlightenment could they realize them.

Subhuti, you should know: Although those great bodhisattvas had not yet perfected the other qualities through their cultivation, they had already perfected the Dharma gate of the samadhi of wishlessness.

Fascicle 517

THE END