大般若波羅蜜多經

04

At that time, Ananda thought to himself: “The praise that Sakra, Lord of the Devas, now bestows through his own eloquence upon the supreme merits and benefits of the profound prajnaparamita is due to the Tathagata’s majestic spiritual power.” Knowing Ananda’s thought, Sakra, Lord of the Devas, said:

“Venerable sir! My praise of the supreme merits and benefits of the profound prajnaparamita is entirely due to the Tathagata’s majestic spiritual power.”

The Buddha then said to Ananda:

“So it is! So it is! You should know that Sakra, Lord of the Devas, praises the supreme merits and benefits of the profound prajnaparamita entirely through the Tathagata’s spiritual power, and not through his own eloquence. Why is this? Because the supreme merits of the profound prajnaparamita are certainly not merits that all beings of the world—devas, humans, asuras, and others—are capable of praising.

“Ananda, you should know! When a great bodhisattva diligently studies, contemplates, and cultivates prajnaparamita in this way, all the evil maras throughout the three-thousand-great-thousand world-system become doubtful and think: ‘Has this great bodhisattva realized the true limit and abided in the fruit of stream-entry, once-returning, non-returning, arhatship, or the enlightenment of a pratyekabuddha? Or is this bodhisattva advancing toward unsurpassed, complete enlightenment, there to turn the wondrous Dharma wheel and deliver sentient beings?’

“Furthermore, Ananda! When a great bodhisattva does not depart from the profound prajnaparamita in this way, the evil maras become deeply afraid; their bodies and minds tremble, and they suffer as though pierced by a poisoned arrow.

“Furthermore, Ananda! When a great bodhisattva practices the profound prajnaparamita, the evil maras come to that bodhisattva and conjure many terrifying apparitions: knives, swords, ferocious beasts, venomous snakes, and raging fires blazing on every side. They seek to terrify the bodhisattva and cause the bodhisattva to retreat from unsurpassed, complete enlightenment, to abandon cultivation, or even to become mentally confused. Only when they have obstructed the attainment of unsurpassed, complete enlightenment are the maras’ deepest intentions satisfied.”

Ananda then addressed the Buddha:

“Blessed One! When great bodhisattvas practice the profound prajnaparamita, are they all disturbed by evil maras, or are some disturbed while others are not?”

The Buddha said:

“Ananda! It is not the case that all bodhisattvas practicing the profound prajnaparamita are disturbed by evil maras. Some are disturbed, while others are not.”

Venerable Ananda again addressed the Buddha:

“Blessed One! Which great bodhisattvas are disturbed by evil maras when practicing the profound prajnaparamita? Which great bodhisattvas are not disturbed by evil maras when practicing the profound prajnaparamita?”

The Buddha said:

“Ananda! If, in a former life, a great bodhisattva heard this profound prajnaparamita but did not believe in it and instead disparaged and slandered it, that great bodhisattva will be disturbed by evil maras when practicing the profound prajnaparamita. If, in a former life, a great bodhisattva heard this profound prajnaparamita, believed and understood it, praised it, and did not malign it, that great bodhisattva will not be disturbed by evil maras when practicing the profound prajnaparamita.

“Furthermore, Ananda! If, in a former life, a great bodhisattva heard this profound prajnaparamita but doubted and hesitated over whether it existed or did not exist, whether it was real or unreal, that great bodhisattva will be disturbed by evil maras when practicing the profound prajnaparamita. If, in a former life, a great bodhisattva heard this profound prajnaparamita and was entirely free of doubt and hesitation, firmly believing that it truly existed, that great bodhisattva will not be disturbed by evil maras when practicing this profound prajnaparamita.

“Furthermore, Ananda! Suppose a great bodhisattva keeps far away from good spiritual friends and falls under the influence of harmful companions, and therefore does not hear this profound prajnaparamita. Not having heard it, the bodhisattva does not clearly understand it; not clearly understanding it, the bodhisattva cannot cultivate it; unable to cultivate it, the bodhisattva cannot inquire about it; failing to inquire about it, the bodhisattva cannot practice in accordance with the teachings; and failing to practice in accordance with the teachings, the bodhisattva cannot realize the profound prajnaparamita. That great bodhisattva will be disturbed by evil maras when practicing the profound prajnaparamita.

“If a great bodhisattva draws near to good spiritual friends and does not submit to harmful companions, that bodhisattva will hear this profound prajnaparamita. Having heard it, the bodhisattva clearly understands it; clearly understanding it, the bodhisattva can cultivate it; through cultivating it, the bodhisattva can inquire about it; through inquiring about it, the bodhisattva acts in accordance with the teachings; and through acting in accordance with the teachings, the bodhisattva can realize the profound prajnaparamita. That great bodhisattva will not be disturbed by evil maras when practicing the profound prajnaparamita.

“Furthermore, Ananda! If a great bodhisattva keeps far away from prajnaparamita and accepts, upholds, and praises teachings that are not the true and sublime Dharma, that great bodhisattva will be disturbed by evil maras when practicing the profound prajnaparamita. If a great bodhisattva draws near to prajnaparamita and neither upholds nor praises teachings that are not the true and sublime Dharma, that great bodhisattva will not be disturbed by evil maras when practicing the profound prajnaparamita.

“Furthermore, Ananda! If a great bodhisattva keeps far away from prajnaparamita and slanders and disparages the true and sublime Dharma, an evil mara will then think: ‘This bodhisattva is my companion. Because this bodhisattva slanders and disparages the true and sublime Dharma, other good men and women abiding in the bodhisattva vehicle will consequently slander and disparage the true and sublime Dharma. My wish will thereby be fulfilled. Even if those good men and women of the bodhisattva vehicle diligently and vigorously cultivate wholesome dharmas, they will nevertheless fall to the stages of the sravakas or pratyekabuddhas and will also cause others to fall in the same way.’ That great bodhisattva will be disturbed by evil maras when practicing the profound prajnaparamita.

“If a great bodhisattva draws near to prajnaparamita, praises, believes in, and accepts the true and sublime Dharma, and also causes immeasurable good men and women abiding in the bodhisattva vehicle to praise, believe in, and accept the true and sublime Dharma, the evil maras will consequently become sorrowful and afraid. Even if these good men and women of the bodhisattva vehicle do not diligently and vigorously cultivate wholesome dharmas, they certainly will not cause others to fall to the stages of the sravakas or pratyekabuddhas, and they themselves will certainly attain unsurpassed, complete enlightenment. That great bodhisattva will not be disturbed by evil maras when practicing the profound prajnaparamita.

“Furthermore, Ananda! Suppose a great bodhisattva, upon hearing the profound prajnaparamita sutra being taught, says: ‘The meaning of prajnaparamita is profound, difficult to perceive, and difficult to awaken to. How, then, could anyone teach, hear, accept and uphold, read and recite, contemplate, diligently study and cultivate, copy, or disseminate this sutra?

Even I cannot fathom its source, much less those of shallow wisdom and meager merit!’ At that time, immeasurable good men and women abiding in the bodhisattva vehicle hear this person speak in such a way, become frightened, retreat from their resolve for unsurpassed, complete enlightenment, and consequently fall to the stages of the sravakas or pratyekabuddhas. That great bodhisattva will be disturbed by evil maras when practicing the profound prajnaparamita.”

If, upon hearing the profound Prajnaparamita Sutra being taught, a great bodhisattva should immediately say: “This Prajnaparamita is profound in meaning, difficult to perceive, and difficult to awaken to. If one does not expound it, listen to it, accept and uphold it, read and recite it, contemplate it, diligently cultivate and study it, copy it, and disseminate it, yet can attain unsurpassed, complete, perfect enlightenment, that is certainly impossible.” At that time, when innumerable good men and others abiding in the bodhisattva vehicle hear that person speak in this way, they rejoice exceedingly and immediately delight in listening to, accepting and upholding, reading and reciting the extremely profound Prajnaparamita scriptures.

They thoroughly comprehend them, contemplate them in accordance with reason, diligently practice them, expound them to others, copy them, and disseminate them, seeking to attain unsurpassed, complete, perfect enlightenment. Then, when that great bodhisattva practices profound Prajnaparamita, the evil māra cannot disturb him.

Furthermore, Khyānh Hỷ! If a great bodhisattva, relying upon his own meritorious roots of goodness, disparages other great bodhisattvas, saying:

“I am able to practice the perfection of generosity through the perfection of wisdom, but you are not.

I am able to abide in inner emptiness through the emptiness of the self-nature of non-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 practice the four establishments of mindfulness through the Noble Eightfold Path, but you are not.

I am able to practice the four dhyānas, the four immeasurables, and the four formless absorptions, but you are not.

I am able to practice the gates of liberation of emptiness, signlessness, and wishlessness, but you are not.

I am able to practice the eight liberations through the ten totalities, but you are not.

I am able to practice the Ground of Pure Contemplation through the Ground of the Tathagata, but you are not.

I am able to practice the Ground of Utmost Joy through the Ground of the Dharma Cloud, but you are not.

I am able to practice the dhāraṇī gates and the samādhi gates, but you are not.

I am able to practice the five kinds of eyes and the six superknowledges, but you are not.

I am able to practice the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha, but you are not.

I am able to practice great loving-kindness, great compassion, great sympathetic joy, and great equanimity, but you are not.

I am able to practice the thirty-two excellent marks and the eighty minor characteristics of a Great Being, but you are not.

I am able to practice the Dharma of never losing mindfulness and the nature of constant equanimity, but you are not.

I am able to practice 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 practice insight meditation and calming, but you are not.

I am able to contemplate dependent origination in forward and reverse order, but you are not.

I am able to contemplate the individual and common characteristics of all dharmas, but you are not.

I am able to bring sentient beings to maturity and adorn and purify Buddha lands, but you are not.

I am able to practice all the practices of a great bodhisattva, but you are not.

I am able to cultivate and study the unsurpassed, complete, perfect enlightenment of all Buddhas, but you are not.”

The evil māra then rejoices and says: “This bodhisattva is my companion. He will revolve through birth and death, and no one knows when he will escape.” Thus, when that great bodhisattva practices profound Prajnaparamita, the evil māra disturbs him.

If a great bodhisattva does not rely upon his own meritorious roots of goodness to disparage other great bodhisattvas, and although he constantly and diligently cultivates wholesome dharmas, he does not become attached to the characteristics of those wholesome dharmas, then, when that great bodhisattva practices profound Prajnaparamita, the evil māra cannot disturb him.

Furthermore, Khyānh Hỷ! If a great bodhisattva, relying upon the renown of his own name and lineage, scorns other great bodhisattvas, constantly praises his own virtues and disparages the faults of others, and, though he does not truly possess the conduct and characteristics of an irreversible great bodhisattva, claims that he does, he consequently gives rise to afflictions, praises himself, and disparages others, saying: “You do not possess the renowned name and lineage of a bodhisattva; I alone am a renowned bodhisattva.” Because of overweening pride, he scorns and disparages other great bodhisattvas.

The evil māra then thinks: This great bodhisattva is filling my domain and palace with inhabitants and is further increasing the populations of the hells, the animal realm, and the realm of hungry ghosts. The evil māra then lends that person his supernatural power, causing his imposing authority and eloquence to increase further. Consequently, many people believe and follow what he says.

Because they receive that assistance, they become like those who hold evil views. Having joined those who hold evil views, they follow them in learning false paths. Having learned false paths, their afflictions blaze forth.

Because their minds are inverted, they create bodily, verbal, and mental karma, and all undergo painful consequences, decline, and harm, unable to experience happiness. For this reason, they further increase the populations of the hells, the animal realm, and the realm of hungry ghosts, filling the domain and palace of māra. The evil māra therefore rejoices exceedingly and freely acts according to his wishes.

Thus, when that great bodhisattva practices profound Prajnaparamita, the evil māra disturbs him.

If a great bodhisattva does not rely upon the hollow renown of his own name, does not scorn other great bodhisattvas who cultivate goodness, remains free from overweening pride regarding his merits, never praises himself or disparages others, and can clearly recognize the activities of the evil māra, then, when that great bodhisattva practices profound Prajnaparamita, the evil māra cannot disturb him.

Furthermore, Khyānh Hỷ! If a great bodhisattva and those who seek the Śrāvaka Vehicle or the Pratyekabuddha Vehicle slander, disparage, and revile one another, then, upon seeing this, the evil māra thinks: This bodhisattva has become far removed from unsurpassed, complete, perfect enlightenment and has drawn near to the hells, the animal realm, and the realm of hungry ghosts. Why?

Because disparaging, contending with, and slandering one another is not the path to enlightenment; it is only the perilous path to the hells, the animal realm, and the realm of hungry ghosts. Having thought this, the evil māra rejoices and causes this bodhisattva’s imposing authority to grow, thereby causing innumerable people to increase their evil karma. Thus, when that great bodhisattva practices profound Prajnaparamita, the evil māra disturbs him.

If a great bodhisattva and those who seek the Śrāvaka Vehicle or the Pratyekabuddha Vehicle do not disparage, contend with, or slander one another, and the bodhisattva moreover employs skillful means to teach and guide them toward the Great Vehicle, or exhorts them to cultivate the same wholesome dharmas that he himself cultivates, then, when that great bodhisattva practices profound Prajnaparamita, the evil māra cannot disturb him.

Furthermore, Khyānh Hỷ! If a great bodhisattva and good men and others who seek unsurpassed, complete, perfect enlightenment disparage, contend with, and slander one another, then, upon seeing this, the evil māra thinks: Both of these bodhisattvas have become far removed from unsurpassed, complete, perfect enlightenment and have drawn near to the hells, the animal realm, and the realm of hungry ghosts. Why?

Because disparaging, contending with, and slandering one another is not the path to enlightenment; it is only the perilous path to the hells, the animal realm, and the realm of hungry ghosts. Having thought this, the evil māra rejoices exceedingly and causes the imposing authority of both to increase, making them contend with one another without cease. Thus, when that great bodhisattva practices profound Prajnaparamita, the evil māra disturbs him.

If a great bodhisattva, together with good men and others who seek unsurpassed perfect enlightenment, does not slight, contend with, or malign them, but instead instructs them in cultivating wholesome dharmas so that they may quickly attain unsurpassed perfect enlightenment, then, when that great bodhisattva practices profound prajnaparamita, Māra cannot disturb him.

Furthermore, Ānanda, if a great bodhisattva who has not yet received the prediction of non-retrogression from unsurpassed perfect enlightenment harbors the intention to harm, disparages, reviles, or maligns a bodhisattva who has received the prediction of non-retrogression from unsurpassed perfect enlightenment, then however many such thoughts that great bodhisattva gives rise to, for that many aeons he will gain no benefit and will instead lose the same measure of excellent practices he formerly cultivated.

For that many aeons he will remain far removed from spiritual friends and again undergo the many bonds of birth and death. If he does not relinquish the aspiration for great enlightenment, he must, for that many aeons, don the armor of vows and diligently cultivate the excellent practices without ever ceasing; only afterward will he restore the merit from which he had regressed.

At that time, Ānanda addressed the Buddha:

“Blessed One, because of the thought that great bodhisattva produced, he must undergo the sufferings of wrongdoing within birth and death for that many aeons. Yet during that period, is there anyone who may gain release? To restore the excellent practices from which that great bodhisattva has regressed, he must, for that many aeons, don the armor of vows and apply himself diligently and energetically without ever ceasing; only afterward will he restore the merit from which he had regressed. Yet during that period, is there anyone who may regain the same benefits as before?”

The Buddha said:

“Ānanda, for the sake of bodhisattvas, pratyekabuddhas, and śrāvakas, I teach that there are those who, when their offenses have been exhausted, may once again perfect the wholesome dharmas.

“Ānanda, you should know that if a great bodhisattva who has not yet received the prediction of non-retrogression from unsurpassed perfect enlightenment harbors the intention to harm, contends with, slights, reviles, or maligns bodhisattvas who have received the prediction of non-retrogression from unsurpassed perfect enlightenment, and afterward feels no shame, but continually broods upon the evil in his heart and does not disclose and repent his offenses in accordance with the Dharma, I say that such a person cannot, during that period, exhaust his offenses and recover his former benefits.

He must revolve within birth and death, remain separated from spiritual friends for that many aeons, and be bound by many sufferings. If he does not relinquish the aspiration for great enlightenment, he must, for that many aeons, don the armor of vows and diligently and energetically cultivate the excellent practices without ever ceasing; only afterward will he restore the merit from which he had regressed.

“If a great bodhisattva who has not yet received the prediction of non-retrogression from unsurpassed perfect enlightenment harbors the intention to harm, contends with, disparages, reviles, or maligns great bodhisattvas who have received the prediction of non-retrogression from unsurpassed perfect enlightenment, but afterward feels ashamed and no longer remains bound to that evil deed, he can then disclose and repent it in accordance with the Dharma, thinking thus: ‘Now that I have obtained this human body, which is difficult to obtain, why have I committed such offenses and forfeited such great wholesome benefit?

I should bring benefit to all sentient beings; why, then, have I acted to harm them? I should honor all sentient beings as a servant honors his master; why, then, have I given rise to arrogance and subjected them to humiliation and contempt?

“‘I should patiently endure being struck and rebuked by all sentient beings; why, then, have I retaliated with violent acts and speech?

“‘I should reconcile all sentient beings so that they may respect and cherish one another; why, then, have I uttered harsh words and quarreled with them?

“‘I should patiently endure being trodden upon by all sentient beings, like a road or a bridge; why, then, have I reviled them?

“‘I seek unsurpassed perfect enlightenment in order to rescue sentient beings from the great suffering of birth and death and lead them to the complete peace and happiness of nirvana; why, then, have I wished suffering upon them?

“‘From now until the end of future time, I should be like one who is mute, speechless, blind, and deaf, making no discriminations regarding sentient beings. Even if I am executed, beheaded, have my arms and legs severed, my eyes gouged out, my ears cut off, my nose sliced away, my tongue cut out, or my body sawn into pieces, I shall never harbor an evil thought toward them. If I think evil of them, I will have ruined and lost the aspiration for unsurpassed perfect enlightenment, obstructed the omniscience I seek, and rendered myself incapable of bringing benefit and happiness to sentient beings.’

“Ānanda, you should know that as soon as that great bodhisattva makes such a declaration, his offenses are exhausted and his former benefits are restored. He need not pass through that many aeons revolving within birth and death. Māra cannot disturb him, and he will quickly attain unsurpassed perfect enlightenment.

“Furthermore, Ānanda, great bodhisattvas should not associate with those who seek the śrāvaka vehicle or the pratyekabuddha vehicle. If they should associate with them, they should not live together. If they do live together, they should not discuss the meaning of the teachings with them.

Why? Because if they discuss the meaning of the teachings with them, they may give rise to anger and the like or utter violent words. Great bodhisattvas, however, should not harbor anger and the like toward sentient beings, nor should they utter violent words.

Even if their heads, arms, legs, or bodies are cut apart, they should not become angry or speak maliciously. Why? Great bodhisattvas should think thus: ‘I seek unsurpassed perfect enlightenment in order to rescue sentient beings from the sufferings of birth and death and bring them complete benefit and happiness.

Why, then, would I act maliciously toward them?’

“Ānanda, you should know that if a great bodhisattva gives rise to anger toward sentient beings and utters violent words, he obstructs unsurpassed perfect enlightenment and also destroys boundlessly many bodhisattva practices. Therefore, great bodhisattvas who wish to attain unsurpassed perfect enlightenment should not become angry with sentient beings, nor should they utter violent words toward them.”

Then Ānanda addressed the Buddha:

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

The Buddha said:

“Ānanda, when great bodhisattvas live together with other great bodhisattvas, they should regard one another as they regard the Blessed One. Why? Great bodhisattvas, whether senior or junior, should regard one another and think thus: ‘They are our true spiritual friends and companions traveling together with us in the same vessel. The duration of our training, the training precepts, and the dharmas in which we train are no different from theirs.

“‘If they train in the perfection of generosity through the perfection of prajna, I too should train in them.

“‘If they train in internal emptiness through the emptiness of the absence of self-nature, I too should train in them.

“‘If they train in suchness through the inconceivable realm, I too should train in them.

“‘If they train in the noble truths of suffering, its origin, its cessation, and the path, I too should train in them.

“‘If they train in the four foundations of mindfulness through the Noble Eightfold Path, I too should train in them.

“‘If they train in the four dhyānas, the four immeasurables, and the four formless concentrations, I too should train in them.

“‘If they train in the Dharma gateways of liberation through emptiness, signlessness, and wishlessness, I too should train in them.

“‘If they train in the eight liberations through the ten universal spheres, I too should train in them.

“‘If they train in the Stage of Pure Contemplation through the Stage of the Tathagata, I too should train in them.

“‘If they train in the Stage of Utmost Joy through the Stage of the Dharma Cloud, I too should train in them.

“‘If they train in the Dharma gateways of dhāraṇī and the Dharma gateways of samādhi, I too should train in them.’”

If that person trains in the five kinds of eyes and the six supernormal powers, I too should train in them.

If that person trains in the ten powers of the Tathagata through to the eighteen distinctive qualities of a Buddha, I too should train in them.

If that person trains in great loving-kindness, great compassion, great sympathetic joy, and great equanimity, I too should train in them.

If that person trains in the causes of the thirty-two excellent marks and the eighty minor characteristics of a Great Being, I too should train in them.

If that person trains in the Dharma of never forgetting and the nature of constant equanimity, I too should train in them.

If that person brings sentient beings to maturity and adorns and purifies Buddha-fields, I too should train in these.

If that person trains in the wisdom of all things, the wisdom of the aspects of the paths, and the wisdom of all aspects, I too should train in them.

They further reflect thus: “That great bodhisattva expounds the path of great bodhi for my sake and is therefore my good spiritual friend and also my guide. If that great bodhisattva abides in distracted attention and becomes separated from attention conjoined with the wisdom of omniscience, I shall not train together with that bodhisattva. If that great bodhisattva is free from distracted attention and does not abandon attention conjoined with the wisdom of omniscience, I shall train together with that bodhisattva.”

Ananda, you should know: If a great bodhisattva is able to train in this way, that bodhisattva will swiftly perfect the provisions for bodhi. When a great bodhisattva trains in this way, it is called training in equality with the great bodhisattvas.

XXIV. CHAPTER ON TRAINING

At that time, Subhuti addressed the Buddha:

– What is the equality-nature of great bodhisattvas, training in which is called the training in equality of the great bodhisattvas?

The Buddha said:

– Subhuti! The emptiness of internal phenomena through to the emptiness of the essential nature of nonexistence is the equality-nature of great bodhisattvas. The great bodhisattvas who train therein should be said to train in equality. Because they train in equality, they swiftly realize unsurpassed, complete, perfect enlightenment.

Furthermore, Subhuti! The emptiness of the form skandha through to the consciousness skandha is the equality-nature of great bodhisattvas.

The emptiness of the eye ayatana through to the mind ayatana is the equality-nature of great bodhisattvas.

The emptiness of the form ayatana through to the dharma ayatana is the equality-nature of great bodhisattvas.

The emptiness of the eye dhatu through to the mind dhatu is the equality-nature of great bodhisattvas.

The emptiness of the form dhatu through to the dharma dhatu is the equality-nature of great bodhisattvas.

The emptiness of the eye-consciousness dhatu through to the mind-consciousness dhatu is the equality-nature of great bodhisattvas.

The emptiness of eye-contact through to mind-contact is the equality-nature of great bodhisattvas.

The emptiness of feelings arising with eye-contact as condition through to feelings arising with mind-contact as condition is the equality-nature of great bodhisattvas.

The emptiness of the earth dhatu through to the consciousness dhatu is the equality-nature of great bodhisattvas.

The emptiness of the causal condition through to the dominant condition is the equality-nature of great bodhisattvas.

The emptiness of ignorance through to aging and death is the equality-nature of great bodhisattvas.

The emptiness of the perfection of generosity through to the perfection of prajna is the equality-nature of great bodhisattvas.

The emptiness of the emptiness of internal phenomena through to the emptiness of the essential nature of nonexistence is the equality-nature of great bodhisattvas.

The emptiness of suchness through to the inconceivable realm is the equality-nature of great bodhisattvas.

The emptiness of the Noble Truths of suffering, its origin, its cessation, and the path is the equality-nature of great bodhisattvas.

The emptiness of the four foundations of mindfulness through to the Noble Eightfold Path is the equality-nature of great bodhisattvas.

The emptiness of the four dhyanas, the four immeasurables, and the four formless concentrations is the equality-nature of great bodhisattvas.

The emptiness of the liberation gateways of emptiness, signlessness, and wishlessness is the equality-nature of great bodhisattvas.

The emptiness of the eight liberations through to the ten totalities is the equality-nature of great bodhisattvas.

The emptiness of the stage of pure contemplation through to the stage of the Tathagata is the equality-nature of great bodhisattvas.

The emptiness of the Stage of Utmost Joy through to the Stage of the Dharma Cloud is the equality-nature of great bodhisattvas.

The emptiness of the dharani gateways and the samadhi gateways is the equality-nature of great bodhisattvas.

The emptiness of the five kinds of eyes and the six supernormal powers is the equality-nature of great bodhisattvas.

The emptiness of the ten powers of the Tathagata through to the eighteen distinctive qualities of a Buddha is the equality-nature of great bodhisattvas.

The emptiness of great loving-kindness, great compassion, great sympathetic joy, and great equanimity is the equality-nature of great bodhisattvas.

The emptiness of the thirty-two excellent marks and the eighty minor characteristics of a Great Being is the equality-nature of great bodhisattvas.

The emptiness of the Dharma of never forgetting and the nature of constant equanimity is the equality-nature of great bodhisattvas.

The emptiness of the wisdom of all things, the wisdom of the aspects of the paths, and the wisdom of all aspects is the equality-nature of great bodhisattvas.

The emptiness of the fruit of stream-entry through to the bodhi of a pratyekabuddha is the equality-nature of great bodhisattvas.

The emptiness of all the practices of great bodhisattvas and the unsurpassed, complete, perfect enlightenment of the Buddhas is the equality-nature of great bodhisattvas.

All great bodhisattvas who train therein are said to train in equality. By training in equality, they swiftly realize unsurpassed, complete, perfect enlightenment.

The Venerable Subhuti addressed the Buddha:

– Blessed One! If a great bodhisattva trains for the exhaustion of form through to the exhaustion of the unsurpassed, complete, perfect enlightenment of the Buddhas, is this training in the wisdom of omniscience? If a great bodhisattva trains for detachment from form through to detachment from the unsurpassed, complete, perfect enlightenment of the Buddhas, is this training in the wisdom of omniscience? If a great bodhisattva trains for the cessation of form through to the cessation of the unsurpassed, complete, perfect enlightenment of the Buddhas, is this training in the wisdom of omniscience? If a great bodhisattva trains for the non-arising of form through to the non-arising of the unsurpassed, complete, perfect enlightenment of the Buddhas, is this training in the wisdom of omniscience?

The Buddha said:

– Subhuti! Concerning what you have asked—if a great bodhisattva trains for the exhaustion, detachment, cessation, and non-arising of form through to the unsurpassed, complete, perfect enlightenment of the Buddhas, is this training in the wisdom of omniscience?

Subhuti! What do you think? Is the suchness of form through to the suchness of the unsurpassed, complete, perfect enlightenment of the Buddhas subject to exhaustion, detachment, cessation, or severance?

Subhuti addressed the Buddha:

– No, Blessed One! No, Well-Gone One!

The Buddha said:

– Subhuti! If great bodhisattvas are able to train in accordance with reality regarding all suchnesses, this is training in the wisdom of omniscience.

Subhuti, you should know: Suchness is not exhausted, detached, ceased, or severed, nor can it be realized as an attainment. If a great bodhisattva is able to train in accordance with reality regarding all suchnesses, this is called training in the wisdom of omniscience.

Furthermore, Subhuti! When a great bodhisattva trains in this way, that bodhisattva trains in generosity through to the perfection of prajna; trains in the emptiness of internal phenomena through to the emptiness of the essential nature of nonexistence; trains in suchness through to the inconceivable realm; and trains in the Noble Truths of suffering, its origin, its cessation, and the path.

That bodhisattva trains in the four foundations of mindfulness through to the Noble Eightfold Path; trains in the four dhyanas, the four immeasurables, and the four formless concentrations; trains in the liberation gateways of emptiness, signlessness, and wishlessness; trains in the eight liberations through to the ten totalities; trains in the stage of pure contemplation through to the wisdom of the stage of the Tathagata; trains in the Stage of Utmost Joy through to the Stage of the Dharma Cloud; trains in the dharani gateways and the samadhi gateways; and trains in the five kinds of eyes and the six supernormal powers.

That bodhisattva trains in the ten powers of the Tathagata through to the eighteen distinctive qualities of a Buddha; trains in great loving-kindness, great compassion, great sympathetic joy, and great equanimity; trains in the causes of the thirty-two excellent marks and the eighty minor characteristics of a Great Being; trains in the Dharma of never forgetting and the nature of constant equanimity; trains in the wisdom of all things, the wisdom of the aspects of the paths, and the wisdom of all aspects; trains in all the practices of great bodhisattvas; and trains in the unsurpassed, complete, perfect enlightenment of the Buddhas.

Subhuti, you should know! If a great bodhisattva is able to train in the perfection of generosity through to the unsurpassed, complete enlightenment of all Buddhas in this way, this is training in the knowledge of all-aspect omniscience.

Subhuti, you should know! When a great bodhisattva trains in this way, they reach the ultimate other shore of all training.

When a great bodhisattva trains in this way, all heavenly maras and adherents of non-Buddhist paths are unable to overcome them.

When a great bodhisattva trains in this way, they swiftly attain the stage of an irreversible bodhisattva.

When a great bodhisattva trains in this way, they practice within the sphere of practice of the Tathagata, the Forefather.

When a great bodhisattva trains in this way, they are able to preserve the true Dharma and prevent it from being overturned, and are able to act in accordance with the Dharma as they should in order to abandon the obscurations of darkness.

When a great bodhisattva trains in this way, they are able to bring all sentient beings to perfect maturity and to adorn and purify their own Buddha-field perfectly.

When a great bodhisattva trains in this way, it is called perfect training in great loving-kindness, great compassion, great sympathetic joy, great equanimity, and immeasurable, boundless other qualities of a Buddha.

When a great bodhisattva trains in this way, they train in the unsurpassed Dharma wheel with its three turnings and twelve aspects, and they train in securely establishing hundreds of thousands of millions of kotis of assemblies in the realm of nirvana without remainder, wherein parinirvana has been attained.

When a great bodhisattva trains in this way, they train so that the lineage of the Tathagata will not be severed; they train in the ambrosial gateway opened by the Tathagata; they train in establishing immeasurable, innumerable, boundless sentient beings in the Dharma of the Three Vehicles; they train in revealing to all sentient beings the ultimate, quiescent, true realm of the unconditioned; and they train in order to cultivate all-aspect omniscience. Those who train in this way cannot be emulated by inferior sentient beings.

Subhuti, you should know! If a great bodhisattva wishes to rescue all sentient beings from the great suffering of birth and death, they should train in this way.

Furthermore, Subhuti! When a great bodhisattva trains in this way, they will certainly not fall into the realms of hell beings, animals, or hungry ghosts. They will certainly not be born in uncivilized borderlands. They will certainly not be born into families of butchers, base families, or poor and lowly families that do not observe moral discipline. They will not be blind, deaf, mute, stammering, lame, impaired in their faculties, hunchbacked, insane, afflicted by tumors, sores, hemorrhoids, or leprosy; they will be neither excessively tall nor excessively short, neither dark nor blotched, and will have none of the dreadful diseases of festering ulcers.

Furthermore, Subhuti! If a great bodhisattva trains in this way, then in life after life they will always have a large retinue, a handsome appearance, harmonious speech, and a dignified and graceful bearing, and many people will cherish and respect them. Wherever they are born, they will be free from the karma of killing living beings through to wrong view. They will never be dependent upon false and delusive teachings. They will not sustain their livelihood through improper means, nor will they associate with sentient beings who violate the precepts, hold evil views, or malign the true Dharma.

Furthermore, Subhuti! If a great bodhisattva trains in this way, they will never be born in places where beings are attached to sensual pleasures or among the long-lived gods who possess little wisdom. Why? Because that great bodhisattva has perfected the power of skillful means. Through the power of these skillful means, although they constantly enter the meditative absorptions, the immeasurable states, and the formless concentrations, they are not reborn under their influence. Because they embrace the profound prajnaparamita, they perfect skillful means. Although they always freely enter and emerge from the concentrations, they are not reborn among the long-lived gods under the influence of those concentrations, thereby abandoning the cultivation of the practices of a great bodhisattva.

Furthermore, Subhuti! When a great bodhisattva trains in this way, they attain purity with respect to all phenomena. Because of this purity, they do not fall to the stages of a shravaka, pratyekabuddha, and so forth.

At that time, Subhuti addressed the Buddha:

– Blessed One! If the intrinsic nature of all phenomena is pure, how is it that when a great bodhisattva trains in this way, they attain purity with respect to all phenomena?

The Buddha said:

– Subhuti! So it is! So it is! It is exactly as you have said. The intrinsically pure nature of all phenomena has always been pure. Within the intrinsically pure nature of all phenomena, that great bodhisattva diligently and earnestly trains in the profound prajnaparamita. Employing skillful means, they comprehend it exactly as it is; their mind is neither stagnant nor obstructed, and they remain far removed from all afflictive attachments. Therefore, it is said that when a bodhisattva trains in this way, they attain purity with respect to all phenomena.

Furthermore, Subhuti! Although the intrinsic nature of all phenomena is pure, ordinary beings neither know, see, nor understand this. Wishing to enable them to know, see, and understand it, that great bodhisattva practices generosity through to prajnaparamita, and, stated extensively, practices the knowledge of all phenomena, the knowledge of the aspects of the path, and the knowledge of all aspects.

Furthermore, Subhuti! When a great bodhisattva trains in this way, the Buddha’s ten powers, four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, and so forth all become completely fulfilled and perfectly pure.

Furthermore, Subhuti! If a great bodhisattva trains in this way, they are able to comprehend fully and reach the ultimate other shore of the diverse mental activities of sentient beings. By skillful means, they enable sentient beings to know that the intrinsic nature of all phenomena is pure, so that those beings may attain perfectly pure nirvana.

Subhuti! It is as when precious substances such as gold and silver are produced in only a few places on the great earth, whereas sand, stones, bricks, and tiles are produced in many places. Sentient beings are likewise: only a few are able to train in the profound prajnaparamita, while most train in the teachings of the stages of shravakas and pratyekabuddhas.

Subhuti! It is as among human beings: only a few cultivate the karma of a wheel-turning monarch, while most train in and practice the karma of the kings of small countries. Sentient beings are likewise: only a few cultivate the path to all-aspect omniscience, while most follow the paths of shravakas and pratyekabuddhas.

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

Subhuti, you should know! If good men and women who abide in the Bodhisattva Vehicle do not depart from the skillful means of the profound prajnaparamita, they will certainly enter the stage of irreversibility. If anyone departs from the skillful means of the profound prajnaparamita, they will certainly regress from unsurpassed, complete enlightenment. Therefore, assemblies of great bodhisattvas who wish to attain the stage of an irreversible bodhisattva and enter the ranks of irreversible bodhisattvas must diligently train in the skillful means of the profound prajnaparamita.

Furthermore, Subhuti! If a great bodhisattva trains in the skillful means of profound prajnaparamita in this way, that bodhisattva never has a mind associated with acts of miserliness, transgression of precepts, anger, indolence, distraction, or wrong wisdom; nor a mind associated with acts of greed, anger, delusion, or arrogance; nor a mind associated with acts of heedlessness, confusion, or other faults; nor a mind associated with attachment to the form skandha through the consciousness skandha.

In an extensive treatment, this applies even to a mind associated with attachment to the unsurpassed, complete and perfect enlightenment of the Buddhas. Why? Because that great bodhisattva practices the skillful means of profound prajnaparamita and sees no dharma that can be attained.

Because nothing can be attained, the bodhisattva has no mind attached to such dharmas as form and so forth.

Furthermore, Subhuti! If a great bodhisattva trains in the skillful means of profound prajnaparamita in this way, that bodhisattva can encompass all paramitas, gather together all paramitas, and guide all paramitas. Why? Because all paramitas are contained within profound prajnaparamita.

Subhuti, you should know! Just as the view of a self can encompass the sixty-two views, so too does profound prajnaparamita encompass all paramitas.

Subhuti! It is like a person who dies: because the faculty of life ceases, all the other faculties cease along with it. Profound prajnaparamita is also like this: all the paramitas that are cultivated arise from it. If there were no prajnaparamita, there would be no other paramitas.

Therefore, Subhuti! If a great bodhisattva wishes to reach the ultimate farther shore of all paramitas, that bodhisattva should diligently train in profound prajnaparamita.

Furthermore, Subhuti! If a great bodhisattva diligently trains in profound prajnaparamita, that bodhisattva is supreme and foremost among sentient beings. Why? Because that great bodhisattva is able diligently to train in the unsurpassed Dharma.

Furthermore, Subhuti! What do you think? Are the sentient beings in this three-thousand-great-thousand world-system numerous?

Subhuti said to the Buddha:

– Blessed One! The sentient beings in Jambudvipa alone are innumerably many; how much more so the sentient beings throughout the three-thousand-great-thousand world-system! How could they not be considered numerous?

The Buddha said:

– Subhuti! So it is! So it is! It is exactly as you have said. Subhuti, you should know! Suppose that all sentient beings in the three-thousand-great-thousand world-system simultaneously attained human birth. Having become human, they simultaneously aroused the aspiration for unsurpassed, complete and perfect enlightenment and cultivated the practices of great bodhisattvas. Having perfected their cultivation, they all simultaneously attained unsurpassed, complete and perfect enlightenment. Suppose a great bodhisattva, throughout that bodhisattva’s entire life, were to make offerings to these Tathagatas, Arhats, Completely and Perfectly Enlightened Ones, with the finest and most delightful articles, honoring, revering, venerating, and praising them. What do you think? Would the merit acquired by that great bodhisattva through these causes and conditions be great?

Subhuti said to the Buddha:

– Blessed One! It would be exceedingly great. Sugata! It would be exceedingly great.

The Buddha said:

– Subhuti! If good men and others abiding in the Bodhisattva Vehicle delight in hearing this profound prajnaparamita, accept and retain it, read and recite it, thoroughly comprehend it, contemplate it in accordance with reason, practice in accordance with its teaching, transcribe it, and circulate it, the merit they acquire is immeasurably and incalculably greater than that of the person previously described. Why? Because profound prajnaparamita possesses great meaning and function and can enable assemblies of great bodhisattvas swiftly to realize unsurpassed, complete and perfect enlightenment.

Therefore, Subhuti! If a great bodhisattva wishes to be foremost among all sentient beings and wishes to benefit all sentient beings; to be a protector for those who have no protector, a refuge for those who have no refuge, eyes for those without eyes, and light where there is no light; to show the right path to those who have lost their way; and to cause those who have not attained nirvana to attain nirvana, that bodhisattva should train in profound prajnaparamita in this way.

Subhuti, you should know! If a great bodhisattva wishes to attain unsurpassed, complete and perfect enlightenment; wishes to abide in the realm in which the Buddhas have abided; wishes to roam where the Buddhas have roamed; wishes to utter the Tathagata’s lion’s roar; wishes to beat the Buddhas’ unsurpassed Dharma drum; wishes to ring the Buddhas’ unsurpassed Dharma bell; wishes to sound the Buddhas’ unsurpassed Dharma conch; wishes to ascend the Buddhas’ unsurpassed Dharma throne; wishes to expound the meaning of the Buddhas’ unsurpassed Dharma; wishes to sever the net of doubts of sentient beings; wishes to enter the realm of the Buddhas’ ambrosial Dharma; wishes to experience the Buddhas’ subtle and wondrous Dharma bliss;

and wishes to realize the Buddhas’ perfectly pure merit, that bodhisattva must train in profound prajnaparamita in this way.

Furthermore, Subhuti! If a great bodhisattva trains in profound prajnaparamita in this way, there is no merit or root of virtue that the bodhisattva does not attain. Why? Because profound prajnaparamita is the foundation upon which all merit and roots of virtue depend.

At that time, Subhuti said to the Buddha:

– Blessed One! When great bodhisattvas train in profound prajnaparamita in this way, can they also attain the merit and roots of virtue of sravakas and pratyekabuddhas?

The Buddha said:

– Subhuti! These great bodhisattvas can also attain the merit and roots of virtue of sravakas and pratyekabuddhas, but they neither abide in nor cling to them. Having correctly examined them with superior knowledge, they transcend the stages of sravakas and pratyekabuddhas and proceed toward entering the bodhisattva’s certainty of rightness. There is no merit or root of virtue that these great bodhisattvas do not attain.

Furthermore, Subhuti! When a great bodhisattva trains in this way, that bodhisattva draws near to the wisdom of omniscience and swiftly realizes unsurpassed, complete and perfect enlightenment.

Furthermore, Subhuti! When a great bodhisattva trains in this way, that bodhisattva becomes a true field of merit for the entire world—for devas, humans, asuras, and others—surpassing the supramundane fields of merit consisting of sramanas, brahmins, sravakas, and pratyekabuddhas, and swiftly realizes the wisdom of omniscience.

Furthermore, Subhuti! When a great bodhisattva trains in this way, wherever that bodhisattva is born, profound prajnaparamita is never abandoned. Never separated from profound prajnaparamita, the bodhisattva constantly cultivates profound prajnaparamita.

Furthermore, Subhuti! If a great bodhisattva is able to train in profound prajnaparamita, you should know that the bodhisattva has attained non-retrogression with respect to the wisdom of omniscience, correctly knows and understands all dharmas, has left far behind the stages of sravakas, pratyekabuddhas, and others, and has drawn near to unsurpassed, complete and perfect enlightenment.

Furthermore, Subhuti, if, while practicing the profound prajnaparamita, a great bodhisattva thinks thus: “This is prajnaparamita; this is the time for practice; this is the place of practice; and I am able to practice this profound prajnaparamita. By means of this profound prajnaparamita, I shall relinquish the dharmas that ought to be relinquished and shall certainly attain the wisdom of omniscience,” then that great bodhisattva does not practice prajnaparamita and is also unable to understand prajnaparamita clearly.

Why? Because profound prajnaparamita does not think: “I am prajnaparamita; this is the time of practice; this is the place of practice; this is the practitioner; this is the Dharma of prajnaparamita that is free from all things; these are the dharmas illuminated by prajnaparamita; and this is the fruit of unsurpassed, perfect enlightenment attained through prajnaparamita.” To know in this way is to practice prajnaparamita.

Furthermore, Subhuti, if a great bodhisattva practicing the profound prajnaparamita thinks thus: “This is not prajnaparamita; this is not the time of practice; this is not the place of practice; this is not the practitioner; it is not through prajnaparamita that all dharmas which ought to be abandoned are abandoned; nor is it through prajnaparamita that the fruit of unsurpassed, perfect enlightenment can certainly be attained.” Why? Because all dharmas abide in suchness, the Dharma realm, and Dharma-nature, and, in full, up to the inconceivable realm. Within these, there is no differentiation whatsoever.

Subhuti, you should know that when a great bodhisattva trains in this way, the bodhisattva practices prajnaparamita and swiftly attains the wisdom of omniscience.

Fascicle 520

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