大般若波羅蜜多經

02

At that time, Subhuti said to the Buddha:

– As the World-Honored One has taught, all conditioned phenomena are produced by discrimination; arising from deluded thought, they are therefore entirely without true existence. Through what causes and conditions, then, do those bodhisattvas attain such immeasurable and boundless merit?

The Buddha said:

– Subhuti! So it is! So it is! It is exactly as you have said. Yet the bodhisattvas who practice the profound prajnaparamita also say that all conditioned phenomena are produced by discrimination, empty and nonexistent, false and unreal. Why is this?

These great bodhisattvas have skillfully trained in the emptiness of the internal, up to and including the emptiness of the absence of intrinsic nature, and have contemplated that all conditioned phenomena are produced by discrimination, empty and nonexistent, false and unreal. These great bodhisattvas themselves contemplate that all conditioned phenomena are produced by discrimination, empty and nonexistent, false and unreal. To the extent that they do so, they do not depart from the profound prajnaparamita; and to the extent that they do not depart from the profound prajnaparamita, they attain immeasurable and boundless merit.

The Venerable Subhuti said to the Buddha:

– World-Honored One! What is the distinction between immeasurable and boundless?

The Buddha said:

– Subhuti! “Immeasurable” means that, with respect to this domain, all measurement has completely ceased. “Boundless” means that within this enumeration no limit can be reached.

The Venerable Subhuti said to the Buddha:

– World-Honored One! Is it because of certain causes and conditions that form may also be described as immeasurable and boundless, and that feeling, perception, formations, and consciousness may likewise be described as immeasurable and boundless?

The Buddha said:

– Subhuti! Because there are such causes and conditions, form is also described as immeasurable and boundless, and feeling, perception, formations, and consciousness are likewise described as immeasurable and boundless.

The Venerable Subhuti said to the Buddha:

– World-Honored One! Through what causes and conditions is form described as immeasurable and boundless, and feeling, perception, formations, and consciousness likewise described as immeasurable and boundless?

The Buddha said:

– Subhuti! Because the nature of form is emptiness, form is also described as immeasurable and boundless. Because the nature of feeling, perception, formations, and consciousness is emptiness, they too are described as immeasurable and boundless.

The Venerable Subhuti said to the Buddha:

– World-Honored One! Are only form, feeling, perception, formations, and consciousness empty, or are all dharmas also empty?

The Buddha said:

– Subhuti! Have I not previously said that all dharmas are empty?

Subhuti said to the Buddha:

– Although the Buddha has often said that all dharmas are empty, sentient beings lack knowledge and understanding; therefore, I now ask this question again.

The Buddha said:

– Subhuti! It is not only form, feeling, perception, formations, and consciousness that are empty; I say that all dharmas are empty.

The Venerable Subhuti said to the Buddha:

– World-Honored One! Of what are “immeasurable” and “boundless” designations?

The Buddha said:

– Subhuti! “Immeasurable” and “boundless” are designations for emptiness, signlessness, and wishlessness.

The Venerable Subhuti said to the Buddha:

– World-Honored One! Do “immeasurable” and “boundless” signify only emptiness, signlessness, and wishlessness, or do they have some other meaning as well?

The Buddha said:

– Subhuti! What do you think? Have I not said that all Dharma gateways are empty?

Subhuti said to the Buddha:

– The Tathagata has often taught that all Dharma gateways are empty.

The Buddha said:

– Subhuti! Emptiness itself is inexhaustibility; emptiness itself is immeasurability; emptiness itself is boundlessness; emptiness itself encompasses all other meanings.

Therefore, Subhuti, although all Dharma gateways are expressed in many different ways, their meaning is not different.

Subhuti, you should know: The emptiness of all dharmas is in principle ineffable, yet the Tathagata provisionally describes it as inexhaustible, or as immeasurable, as boundless, as emptiness, as signlessness, as wishlessness, as nonactivity, as nonarising, as noncessation, as nonexistence, as quiescence, as freedom from defilement, as nirvana, and so forth.

The true meaning of the immeasurable Dharma gateways of all dharmas is not different; the Tathagata, the Worthy One, the Perfectly Enlightened One, teaches them provisionally for the sake of sentient beings.

At that time, Subhuti said to the Buddha:

– World-Honored One! How rare and wondrous! Through skillful means, you reveal provisionally for sentient beings the true nature of all dharmas, which is inherently ineffable. As I understand the meaning taught by the Buddha, the true nature of all dharmas is entirely ineffable.

The Buddha said:

– Subhuti! So it is! So it is! The true nature of all dharmas is entirely ineffable. Why is this? Because the nature of all dharmas is ultimately empty, and no one can expound that ultimate emptiness.

The Venerable Subhuti said to the Buddha:

– World-Honored One! Is there any increase or decrease in the ineffable meaning?

The Buddha said:

– Subhuti! There is neither increase nor decrease in the ineffable meaning.

The Venerable Subhuti said to the Buddha:

– World-Honored One! If there is neither increase nor decrease in the ineffable meaning, then generosity through prajnaparamita must likewise neither increase nor decrease. If these six paramitas likewise neither increase nor decrease, then all six paramitas must be nonexistent. If all six paramitas are nonexistent, why do great bodhisattvas practice generosity through prajnaparamita while seeking to realize unsurpassed, perfect enlightenment, and how can they draw near to unsurpassed, perfect enlightenment?

The Buddha said:

– Subhuti! So it is! So it is! The six paramitas, generosity and the others, neither increase nor decrease and are also nonexistent. Nevertheless, when great bodhisattvas practice prajnaparamita with skillful means, they do not think: “Generosity through prajnaparamita increases or decreases in this way.” They should think only: “These are merely names and signs designated as generosity through prajnaparamita.”

When those great bodhisattvas practice generosity through prajnaparamita, they take generosity through prajnaparamita, together with the mental attention associated with it and the roots of virtue upon which it depends, and arouse this aspiration: they impart them equally to all sentient beings and dedicate them all together to unsurpassed, perfect enlightenment. They make this dedication in accord with the profound and sublime unsurpassed, perfect enlightenment of all Buddhas. Through the empowering force of this dedication made with skillful means, they realize unsurpassed, perfect enlightenment.

The Venerable Subhuti said to the Buddha:

– World-Honored One! What is called unsurpassed, perfect enlightenment?

The Buddha said:

– Subhuti! The suchness of all dharmas is called unsurpassed, perfect enlightenment.

Subhuti, you should know: Because the suchness of all dharmas neither increases nor decreases, the unsurpassed, perfect enlightenment of all Buddhas likewise neither increases nor decreases. If great bodhisattvas constantly abide in mental attention corresponding to suchness in this way, they draw near to unsurpassed, perfect enlightenment.

Therefore, Subhuti, although the ineffable meaning neither increases nor decreases, they do not turn back from mental attention directed toward suchness. Although the paramitas neither increase nor decrease, they do not retreat from their aspiration for unsurpassed, perfect enlightenment. Great bodhisattvas who abide in mental attention directed toward suchness in this way and practice generosity through prajnaparamita draw near to unsurpassed, perfect enlightenment.

XIX. CHAPTER ON PROFOUND MERIT

At that time, Subhuti said to the Buddha:

– Is it the earlier arisen mind of a great bodhisattva that can realize unsurpassed, complete, perfect enlightenment, or is it the later arisen mind that can realize unsurpassed, complete, perfect enlightenment? If the earlier arisen mind can realize unsurpassed, complete, perfect enlightenment, then when the earlier mind arises, the later mind has not yet arisen, and thus there can be no conjunction. If the later arisen mind can realize unsurpassed, complete, perfect enlightenment, then when the later mind arises, the earlier mind has already ceased, and thus there can be no conjunction. In this way, as the earlier and later mind and mental factors advance and recede, arising and declining, there can be no conjunction. How, then, can roots of virtue be accumulated? If roots of virtue cannot be accumulated, how can bodhisattvas perfect their roots of virtue and realize unsurpassed, complete, perfect enlightenment?

The Buddha said:

– Subhuti, what do you think? When a lamp is burning, is it the earlier flame that burns the wick, or the later flame that burns the wick?

Subhuti said to the Buddha:

– Blessed One, as I understand it, it is not the earlier flame that burns the wick, yet neither is the burning apart from the earlier flame. It is not the later flame that burns the wick, yet neither is the burning apart from the later flame.

The Buddha said:

– Subhuti, what do you think? Is the wick burned?

Subhuti said to the Buddha:

– Blessed One, it is plainly seen in the world that the wick is indeed burned.

The Buddha said:

– Subhuti, so it is with great bodhisattvas. It is not the earlier arisen mind that can realize unsurpassed, complete, perfect enlightenment, yet neither is that realization apart from the earlier mind. It is not the later arisen mind that can realize unsurpassed, complete, perfect enlightenment, yet neither is that realization apart from the later mind. Nevertheless, by practicing profound prajnaparamita and employing skillful means, great bodhisattvas cause their roots of virtue to increase and become perfectly complete, thereby realizing unsurpassed, complete, perfect enlightenment.

The Venerable Subhuti said to the Buddha:

– Blessed One, this principle of dependent origination is profound. Does it mean that it is not the earlier arisen mind of great bodhisattvas that can realize unsurpassed, complete, perfect enlightenment, yet neither is that realization apart from the earlier mind; that it is not the later arisen mind that can realize unsurpassed, complete, perfect enlightenment, yet neither is that realization apart from the later mind; that it is not because such minds arise that unsurpassed, complete, perfect enlightenment can be realized, nor is it by being apart from the arising of such minds that unsurpassed, complete, perfect enlightenment can be realized, and yet great bodhisattvas can realize unsurpassed, complete, perfect enlightenment?

The Buddha said:

– Subhuti, what do you think? Once a mind has ceased, can it arise again?

Subhuti said to the Buddha:

– Blessed One, it cannot. Once a mind has ceased, it cannot arise again.

The Buddha said:

– Subhuti, what do you think? If a mind has arisen, is it subject to cessation?

Subhuti said to the Buddha:

– Blessed One, it is. If a mind has arisen, it is certainly subject to cessation.

The Buddha said:

– Subhuti, what do you think? Could a mind that is subject to cessation not cease?

Subhuti said to the Buddha:

– Blessed One, it could not. A mind that is subject to cessation will certainly cease.

The Buddha said:

– Subhuti, what do you think? Can a mind that is not subject to cessation arise?

Subhuti said to the Buddha:

– Blessed One, it cannot. There is no possibility that a mind not subject to cessation could arise.

The Buddha said:

– Subhuti, what do you think? Can a mind that is not subject to arising cease?

Subhuti said to the Buddha:

– Blessed One, it cannot. There is no possibility that a mind not subject to arising could cease.

The Buddha said:

– Subhuti, what do you think? Can a mind that is not subject to arising or cessation arise and cease?

Subhuti said to the Buddha:

– Blessed One, it cannot. There is no possibility that a mind not subject to arising or cessation could arise and cease.

The Buddha said:

– Subhuti, what do you think? If a dharma has already ceased, can it cease again?

Subhuti said to the Buddha:

– Blessed One, it cannot. If a dharma has already ceased, it cannot cease again.

The Buddha said:

– Subhuti, what do you think? If a dharma has already arisen, can it arise again?

Subhuti said to the Buddha:

– Blessed One, it cannot. If a dharma has already arisen, it cannot arise again.

The Buddha said:

– Subhuti, what do you think? Does the true nature of all dharmas arise or cease?

Subhuti said to the Buddha:

– Blessed One, it does not. The true nature of all dharmas neither arises nor ceases.

The Buddha said:

– Subhuti, what do you think? Does the mind abide in the same way as the mind’s suchness?

Subhuti said to the Buddha:

– Blessed One, it does. As the mind’s suchness is, so too does the mind abide.

The Buddha said:

– Subhuti, what do you think? If the mind abides like suchness, is that mind the permanently abiding ultimate nature of suchness?

Subhuti said to the Buddha:

– Blessed One, it is not. That mind is not the permanently abiding ultimate nature of suchness.

The Buddha said:

– Subhuti, what do you think? Is the suchness of all dharmas exceedingly profound?

Subhuti said to the Buddha:

– Blessed One, it is. The suchness of all dharmas is exceedingly profound.

The Buddha said:

– Subhuti, what do you think? Is suchness itself the mind?

Subhuti said to the Buddha:

– Blessed One, it is not.

The Buddha said:

– Subhuti, what do you think? Is there a mind apart from suchness?

Subhuti said to the Buddha:

– Blessed One, there is not.

The Buddha said:

– Subhuti, what do you think? Is the mind itself suchness?

Subhuti said to the Buddha:

– Blessed One, it is not.

The Buddha said:

– Subhuti, what do you think? Is there suchness apart from the mind?

Subhuti said to the Buddha:

– Blessed One, there is not.

The Buddha said:

– Subhuti, what do you think? Can suchness see suchness?

Subhuti said to the Buddha:

– Blessed One, it cannot.

The Buddha said:

– Subhuti, what do you think? Do you perceive any truly existent suchness?

Subhuti said to the Buddha:

– Blessed One, I do not.

The Buddha said:

– Subhuti, what do you think? Does any great bodhisattva who constantly practices in this way practice profound prajnaparamita?

Subhuti said to the Buddha:

– Blessed One, yes. Any great bodhisattva who can practice in this way is practicing profound prajnaparamita.

The Buddha said:

– Subhuti, what do you think? In what sphere of practice does a great bodhisattva who can practice in this way engage?

Subhuti said to the Buddha:

– Blessed One, any great bodhisattva who can practice in this way has no sphere of practice whatsoever. Why? Because a great bodhisattva who can practice in this way does not perceive any practitioner, anything practiced, any time of practice, or any place of practice, since none of the dharmas presently practiced undergoes any activity.

The Buddha said:

– Subhuti, what do you think? When a great bodhisattva practices profound prajnaparamita, where does that bodhisattva practice?

Subhuti said to the Buddha:

– Blessed One, when a great bodhisattva practices profound prajnaparamita, that bodhisattva practices within ultimate truth, for therein there is no discrimination whatsoever.

The Buddha said:

– Subhuti, what do you think? When a great bodhisattva practices profound prajnaparamita, does that bodhisattva apprehend characteristics in ultimate truth?

Subhuti said to the Buddha:

– Blessed One, no.

The Buddha said:

– Subhuti, what do you think? When a great bodhisattva practices profound prajnaparamita, although that bodhisattva does not apprehend characteristics in ultimate truth, is there nevertheless any mode of practice?

Subhuti said to the Buddha:

– Blessed One, there is not.

The Buddha said:

– Subhuti, what do you think? With regard to ultimate truth, does this great bodhisattva bear the characteristic of destruction?

Subhuti replied to the Buddha:

– No, Blessed One.

The Buddha said:

– Subhuti, what do you think? With regard to ultimate truth, does this great bodhisattva bear the characteristic of abandonment?

Subhuti replied to the Buddha:

– No, Blessed One.

The Buddha said:

– Subhuti, when this great bodhisattva practices the profound prajnaparamita, if with regard to ultimate truth there is neither the characteristic of destruction nor the characteristic of abandonment, how can he bring to an end the perception that clings to characteristics?

Subhuti replied to the Buddha:

– Blessed One, when this great bodhisattva practices the profound prajnaparamita, he does not think: “I am now destroying characteristics; I am now abandoning characteristics and bringing to an end the perception that clings to characteristics.” Nor does he cultivate and train in the path that brings to an end the perception that clings to characteristics. If a great bodhisattva, while diligently cultivating and training in bodhisattva conduct, cultivates the path that brings perceptions to an end, then, because all Buddha qualities have not yet been perfected, he will fall to the stage of a sravaka or a pratyekabuddha.

Blessed One, this great bodhisattva has accomplished the most excellent skillful means. Although he clearly understands the faults inherent in characteristics and in perceptions that grasp them, he neither destroys nor severs them, and thus he swiftly realizes the signless. Why? Because he has not yet perfected all Buddha qualities.

The Buddha said:

– Subhuti, so it is! So it is! It is exactly as you have said.

At that time, Sariputra asked the Venerable Subhuti:

– If a great bodhisattva cultivates in a dream the three gateways to liberation—emptiness, signlessness, and wishlessness—does this bring further benefit with respect to the profound prajnaparamita?

Subhuti replied:

– If a great bodhisattva cultivates these three gateways to liberation while awake, this brings further benefit with respect to the profound prajnaparamita. If that person cultivates them in a dream, this also brings further benefit. Why? Because the Buddha has taught that dreaming and waking are no different.

Sariputra, if a great bodhisattva has attained prajnaparamita, then when he practices the profound prajnaparamita while awake, he is said to abide in the profound prajnaparamita; and when this great bodhisattva practices the profound prajnaparamita in a dream, he is likewise said to abide in the profound prajnaparamita. The same is true of the three gateways to liberation, which can bring further benefit with respect to the profound prajnaparamita. Their significance is in no way diminished, whether in a dream or while awake.

The Venerable Sariputra asked Subhuti:

– If good men, good women, and others create karma in a dream, does that karma increase or diminish?

Subhuti replied:

– The Buddha has taught that all dharmas are like things seen in a dream. If karma created in a dream neither increased nor diminished, then karma created while awake would likewise neither increase nor diminish. Yet karma created in a dream does not increase or diminish further until, upon waking, one recollects and discriminates it; only then does the karma created in the dream increase or diminish further for that person. For example, if someone kills another person in a dream and, after awakening from the dream, recollects and reflects upon it and takes delight in it, that karma increases further. If he feels profound remorse and shame, that karma immediately diminishes.

The Venerable Sariputra said to Subhuti:

– Suppose someone kills another person while awake and later, in a dream, either takes delight in it or feels profound remorse. Does this cause the karma created while awake to increase or diminish?

Subhuti replied:

– It also increases or diminishes, but that increase or diminution is not equal to what occurs while awake, for when awake the mind has clearer knowledge of the karma that was created.

The Venerable Sariputra asked Subhuti:

– Without an object, neither volition nor karma can arise; volitional karma arises only when there is an object. Upon what, then, does volitional karma arising in a dream depend?

Subhuti replied:

– So it is! So it is! Whether dreaming or awake, if there is no object, volitional karma does not arise; an object is required for volitional karma to arise. Why? Sariputra, what is essential is that discerning awareness must operate with regard to dharmas that are seen, heard, and known. Through this, defilement or purification arises. If there is no seeing, hearing, or knowing, discerning awareness does not operate with regard to dharmas, and there is neither defilement nor purification. Therefore, you should know that, whether dreaming or awake, volitional karma arises only when there is an object. When there is no object, volitional karma does not arise.

The Venerable Sariputra asked Subhuti:

– The Buddha has taught that all objects are devoid of intrinsic nature. How, then, can it be said that volitional karma arises when there is an object and does not arise when there is no object?

Subhuti replied:

– Although volitional karma and its objects are both devoid of intrinsic nature, because one’s own mind grasps characteristics and discriminates, conventionally it is said that an object exists. Conditioned by this object, volitional karma arises. Just as it is said that ignorance conditions formations, formations condition consciousness, and so forth, all such statements are made because one’s own mind grasps characteristics and discriminates. Objects are said to exist, but they do not truly possess any nature.

The Venerable Sariputra said to Subhuti:

– If a great bodhisattva practices generosity in a dream and, after giving, dedicates it to unsurpassed bodhi, does that great bodhisattva truly dedicate the merit of that generosity to the Buddha’s unsurpassed bodhi?

Subhuti replied:

– The Bodhisattva Maitreya received the prediction of great bodhi long ago. With only one life remaining, he will certainly become a Buddha. He is highly skilled in answering all questions and is now present in this assembly. We should ask him. The Venerable Maitreya, the bodhisattva who will succeed to Buddhahood, will certainly answer.

Thereupon, following Subhuti’s words, the Venerable Sariputra respectfully put the question to the Bodhisattva Maitreya. The Bodhisattva Maitreya then said to Subhuti:

– Venerable One, you have said that the Bodhisattva Maitreya can answer this matter. But what is called the Bodhisattva Maitreya? Is it the name that can answer? Is it form that can answer? Can feeling, perception, formations, or consciousness answer? Can visible manifestation answer? Can appearance answer? Can the emptiness of form answer? Can the emptiness of feeling, perception, formations, or consciousness answer? Moreover, the name “Maitreya” cannot answer. Form also cannot answer; feeling, perception, formations, and consciousness also cannot answer. Visible manifestation cannot answer; appearance also cannot answer. The emptiness of form cannot answer; the emptiness of feeling, perception, formations, and consciousness also cannot answer. Why?

Because I do not perceive in any way a dharma that answers, what is answered, the place of answering, the time of answering, or that by which an answer is given. Nor do I perceive in any way a dharma that remembers, what is remembered, the place of remembering, the time of remembering, or that by which remembrance occurs. Why? Because all dharmas are empty in their original nature, possess nothing, are nondual and undifferentiated, and, when investigated to the ultimate extent, are unobtainable.

Sariputra asked the Bodhisattva Maitreya:

– Is the Dharma you have spoken in accordance with what you have realized?

The great Bodhisattva Maitreya replied:

– The Dharma I have spoken is not in accordance with what has been realized. Why? Because the Dharma I have realized cannot be expressed.

Sariputra, I do not perceive in any way that the intrinsic nature of the Dharma realized can be apprehended, either as the mind conceives it or as words express it.

Sariputra, the intrinsic nature of all dharmas cannot be touched by the body, cannot be indicated through language, and cannot be conceived by the mind. Why? Sariputra, because all dharmas have no intrinsic nature.

At that time, Sariputra thought: “The Bodhisattva Maitreya possesses truly profound discerning awareness. Only through practicing the profound prajnaparamita day and night could he speak in this way.”

The Buddha said:

– Sariputra! Just as you have thought, the Bodhisattva Maitreya possesses truly profound wisdom; only by practicing the profound prajnaparamita day and night could he have spoken thus. Sariputra! What you have thought is correct.

Sariputra! What do you think? Can the Dharma through which you became an arhat, and which you realized, be expressed in words?

Sariputra replied:

– No, Blessed One!

The Buddha said:

– Sariputra! The Dharma-nature realized by a great bodhisattva practicing the profound prajnaparamita is likewise inexpressible.

Sariputra! That great bodhisattva does not think: Through this Dharma, I have received, am receiving, or shall receive a prediction of the Buddhas’ unsurpassed, complete, perfect enlightenment. Nor does the bodhisattva think: Through this Dharma, I shall realize unsurpassed, complete, perfect enlightenment. Any great bodhisattva capable of practicing in this way is practicing prajnaparamita.

Any great bodhisattva capable of practicing in this way does not give rise to the doubt: Shall I attain unsurpassed, complete, perfect enlightenment, or shall I not attain it? The bodhisattva thinks only this: If I strive with diligent vigor, I shall certainly attain unsurpassed, complete, perfect enlightenment, for I have acquired extraordinary power with respect to awakening. Any great bodhisattva capable of practicing in this way is practicing prajnaparamita.

Sariputra! When great bodhisattvas practicing the profound prajnaparamita hear the profound Dharma, they are not startled, frightened, alarmed, terrified, overwhelmed, or attached. Nor are they afraid regarding the realization of unsurpassed, complete, perfect enlightenment, for they know with certainty that they shall attain it.

Sariputra! If these bodhisattvas are in an empty wilderness inhabited by savage beasts, they are not afraid. Why? Because, wishing to benefit sentient beings, these bodhisattvas relinquish all their inner and outer possessions. They constantly think: If evil spirits, savage beasts, and the like wish to devour my body, I shall give it to them so that they may be satisfied. Through this root of merit, may my perfection of generosity swiftly be brought to fulfillment, and may I soon draw near to unsurpassed, complete, perfect enlightenment. I must diligently cultivate such right conduct so that, when I attain unsurpassed, complete, perfect enlightenment, there will be no animals or hungry ghosts in my Buddha-land.

Sariputra! If these bodhisattvas are in a desolate wilderness where wicked bandits dwell, they are not afraid. Why?

Because, wishing to benefit sentient beings, these bodhisattvas relinquish all their inner and outer possessions, delight in cultivating wholesome qualities, and feel no regret concerning their bodies, lives, or wealth. They constantly think: If sentient beings rush upon me to plunder my possessions, I should respectfully and joyfully give them away. If, taking advantage of the occasion, they harm my body, I shall never give rise to anger, nor shall I commit any evil deed of body, speech, or mind.

Through these causes and conditions, may my perfections of generosity, pure morality, and patient endurance swiftly be brought to fulfillment, and may I soon draw near to unsurpassed, complete, perfect enlightenment. I must diligently cultivate such right conduct so that, when I attain unsurpassed, complete, perfect enlightenment, there will be no thieves, robbers, enemies, or aggressors in my Buddha-land. Thus, my Buddha-land will be utterly pure and free from all other evils.

Sariputra! If these bodhisattvas are in a desolate wilderness or arid desert, they are not afraid. Why?

Because such is the Dharma of bodhisattvas: they are free from fear. They constantly think: I must seek and learn the Dharma that extinguishes craving and thirst for sentient beings; I should not become afraid on this account. Even if I were to die of hunger and thirst for this cause, I would certainly never abandon the great compassion that gives the sublime water of Dharma to sentient beings.

How strange! How lacking in merit are the sentient beings dwelling in worlds without water! I must diligently cultivate this right conduct so that, when I attain unsurpassed, complete, perfect enlightenment, my Buddha-land will contain no such desolate wildernesses or deserts scorched by lack of water.

I must skillfully exhort sentient beings to cultivate extraordinary meritorious deeds. Wherever they may be, I shall ensure that they are fully supplied with the water possessing the eight excellent qualities. I shall persevere with courageous diligence and skillfully teach and transform all sentient beings.

Through these causes and conditions, may my perfection of vigor swiftly be brought to fulfillment, and may I soon draw near to unsurpassed, complete, perfect enlightenment.

Sariputra! These bodhisattvas are not afraid even when they are in a famine-stricken land. Why? Because these bodhisattvas don the armor of merit and courageous diligence, adorn and purify their Buddha-lands, and make this vow: “When I attain unsurpassed, complete, perfect enlightenment, there will be no such famine in my Buddha-land. All kinds of sentient beings will possess abundant happiness and joy. Whatever they need or wish to use will appear as soon as they think of it, just as whatever the devas in the heavens think of is immediately present. I must arouse a persevering mind and courageous diligence, causing sentient beings to make this comprehensive vow: At all times and in all places, no sentient being shall lack any wealth, necessities, or articles required to sustain life.”

Sariputra! These bodhisattvas are not afraid when they encounter an epidemic. Why? Because these bodhisattvas always carefully contemplate: There is no dharma called illness, nor is there any dharma that can be called a sick person. All is empty; therefore, one should not be afraid. I must diligently cultivate right conduct so that, when I attain unsurpassed, complete, perfect enlightenment, the sentient beings in my Buddha-land will suffer no calamities of epidemic disease and will diligently cultivate extraordinary right conduct.

Sariputra! When these bodhisattvas think that unsurpassed, complete, perfect enlightenment is attained only after a long time, they are not afraid. Why? Although the number of past kalpas is immeasurable, their recollection, discrimination, accumulation, and completion occur within a single thought-moment; the number of future kalpas should be understood in the same way. Therefore, bodhisattvas should not form concepts of long or short in this regard and think: Unsurpassed, complete, perfect enlightenment is attained only after a very long time—and consequently become afraid. Why? Because the long and short durations of past and future kalpas are all mental states associated with a single instant.

Therefore, Sariputra, although great bodhisattvas hear that unsurpassed, complete, perfect enlightenment is attained only after a long time, they examine the matter carefully and with certainty and do not become afraid.

Sariputra! You should know that bodhisattvas who do not become afraid of frightening things they see, hear, understand, or know, or of frightening dharmas, will swiftly attain the unsurpassed, complete, perfect enlightenment they seek.

Therefore, Sariputra, great bodhisattvas who wish swiftly to attain the unsurpassed, complete, perfect enlightenment they seek should follow the Tathagata’s teaching of true purity and emptiness, don the armor of merit, diligently train and cultivate, and remain unafraid of all dharmas.

XX. CHAPTER ON THE DEVI GANGA

At that time, in the assembly was a heavenly maiden named Devi Ganga. She rose from her seat, bowed at the Buddha’s feet, drew her robe over her left shoulder, knelt with her right knee on the ground, joined her palms toward the Buddha, and said:

– Blessed One! In those circumstances, I too am unafraid, and I have no doubts concerning any dharma. In the future, I too shall teach sentient beings the Dharma without fear and without doubt!

At that time, the Blessed One immediately smiled, and from His mouth emitted golden light that illuminated boundless worlds throughout the ten directions. It then shone back upon the Brahma world, manifested great supernormal powers, returned, and circled the Buddha three times to the right. Having manifested this miraculous transformation, it entered the crown of the Buddha’s head.

At that time, the goddess Ganga, seeing this event, was filled with joy and exultation. With utmost sincerity and reverence, she scattered beautiful golden flowers over the Tathagata. Through the Buddha’s spiritual power, these golden flowers rose up and fluttered in the air.

Having seen and heard this, Venerable Ananda rose from his seat, bowed at the Buddha’s feet, arranged his robe over his left shoulder, knelt with his right knee upon the ground, joined his palms respectfully, and said:

– Blessed One! For what reason have You manifested the sign of a smile? The Buddha’s manifestation of a smile cannot be without cause.

The Blessed One said to Ananda:

– In a future life, this goddess will become a Tathagata, Arhat, Perfectly Enlightened One. Her kalpa will be called Constellation, and the Buddha will be named Golden Flower.

Ananda, you should know: This is the goddess’s final birth in a female body. After relinquishing this body, she will immediately assume a male body and, throughout all future lives, will never again take birth as a woman. Upon passing away from here, she will be born in the world of the Tathagata Akshobhya in the East.

In that Buddha-land, the goddess will diligently cultivate the pure life and will be named Golden Flower. After passing away from the world of Akshobhya, she will be born elsewhere, in a world where a Buddha is present. Passing from one Buddha-land to another, she will never be separated from the Buddhas, the Blessed Ones.

Just as a wheel-turning king passes from one palace to another, enjoying pleasures and amusements until his death without his feet ever touching the ground, so too will Bodhisattva Golden Flower pass from one Buddha-land to another. Until she attains unsurpassed, perfect enlightenment, wherever she is born, she will never be apart from a Buddha.

Venerable Ananda thought to himself: When Bodhisattva Golden Flower becomes a Buddha, surely she too will expound the profound prajnaparamita. How numerous will the great bodhisattvas in that assembly be? Will they be like the assembly of bodhisattvas before the Buddha today?

The Buddha knew Venerable Ananda’s thought and said:

– Ananda! So it is! So it is! It is just as you have thought. When Bodhisattva Golden Flower becomes a Buddha, she too will expound this profound prajnaparamita to the assembly. The number of great bodhisattvas in that assembly will be equal to the number of bodhisattvas in the Buddha’s assembly today.

Ananda, you should know: When Bodhisattva Golden Flower becomes a Buddha, the number of her shravaka disciples who attain nirvana will be so great that it cannot be calculated or recounted. That is to say, they cannot be fully numbered, whether in hundreds, thousands, tens of billions, and so forth; their total can only be described as immeasurable and boundless.

Ananda, you should know: When Bodhisattva Golden Flower becomes a Buddha, there will be no ferocious beasts or malevolent spirits in that Buddha-land, nor will there be calamities caused by hostile bandits, water shortages, famine, epidemics, and so forth.

Ananda, you should know: When Bodhisattva Golden Flower attains unsurpassed, perfect enlightenment, the sentient beings in that Buddha-land will have no fears, nor will there be any disasters or evils.

Ananda again said to the Buddha:

– Blessed One! Before which Buddha did this goddess first arouse the aspiration for unsurpassed, perfect enlightenment, plant roots of virtue, and make vows of dedication?

The Buddha said:

– Ananda! In the past, in the presence of the Buddha Dipankara, this goddess first aroused the aspiration for unsurpassed, perfect enlightenment, planted roots of virtue, and made vows of dedication. At that time, the goddess also scattered golden flowers over the Buddha, seeking to attain unsurpassed, perfect enlightenment.

Ananda, you should know: In the past, in the presence of the Buddha Dipankara, I offered and scattered five flowers over that Buddha and made vows of dedication. At that time, I immediately attained the patient acceptance of the non-arising of dharmas. The Tathagata Dipankara, Arhat, Perfectly Enlightened One, knew that My faculties had matured, and therefore bestowed this prediction upon Me: “In a future life, you will become a Buddha named Shakyamuni.

Your land will be called Endurance, and your kalpa will be called Auspicious.” At that time, when the goddess heard the Buddha predict My great awakening, she rejoiced and exulted. She immediately offered and scattered golden flowers over the Buddha, aroused the aspiration for unsurpassed, perfect enlightenment, planted roots of virtue, and made this vow of dedication: “In a future life, when this bodhisattva becomes a Buddha, just as the present Buddha has done, may he bestow upon me a prediction of great enlightenment.” Therefore, today I bestow this prediction upon this goddess.

Having heard the Buddha’s teaching, Ananda rejoiced and exulted, and said to the Buddha:

– Blessed One! Long ago, this goddess aroused the aspiration for unsurpassed, perfect enlightenment, planted roots of virtue, and made vows of dedication, which have now matured. Therefore, the Tathagata bestows a prediction upon her.

The Buddha said:

– Ananda! So it is! So it is! It is exactly as you have said. Because that goddess’s roots of virtue have matured, I bestow upon her the prediction of great enlightenment.

XXI. CHAPTER ON RECOGNIZING THE DEEDS OF MARA

01

At that time, Subhuti said to the Buddha:

– Blessed One! When great bodhisattvas practice the profound prajnaparamita, how do they cultivate emptiness? How do they enter the samadhi of emptiness?

The Buddha said:

– Subhuti! When great bodhisattvas practice the profound prajnaparamita, they should contemplate form as empty; they should contemplate feeling, perception, formations, and consciousness as empty. While contemplating in this way, they should not allow their minds to become distracted. If their minds become distracted, they will not perceive dharmas. If they do not perceive dharmas, they will not actualize realization.

Subhuti said to the Buddha:

– Blessed One! As the Blessed One has taught, great bodhisattvas practicing the profound prajnaparamita should contemplate dharmas as empty, yet not actualize realization. How do great bodhisattvas, while practicing the profound prajnaparamita, abide in the concentration of emptiness without actualizing realization?

The Buddha said:

– Subhuti! When great bodhisattvas practicing the profound prajnaparamita contemplate dharmas as empty, they should first think: “I should contemplate all characteristics of dharmas as empty, but I should not actualize realization. I contemplate all dharmas as empty for the sake of training, not for the sake of realizing emptiness. Now is the time for training, not the time for realization.”

Before great bodhisattvas enter concentration, they focus their minds upon the object and embrace the prajnaparamita; it is not only after entering the state of concentration that they focus their minds upon the object and embrace the prajnaparamita. At such a time, these great bodhisattvas do not regress from any of the factors conducive to enlightenment, nor do they realize the exhaustion of the defilements. Why? Because these great bodhisattvas have accomplished such vast wisdom, skillfully abide in the emptiness of dharmas and in all the factors conducive to enlightenment, and constantly think: “Now is the time for training; I should not actualize realization.”

Subhuti, you should know: When great bodhisattvas abide in the samadhi of emptiness without realizing emptiness, they also abide in the samadhi of signlessness without realizing signlessness. Why? Because these great bodhisattvas have accomplished steadfast and excellent roots of virtue and constantly think: “Today I should train; I should not actualize realization. I should now embrace the profound prajnaparamita, contemplate all dharmas as empty and signless, and perfect all the factors conducive to enlightenment. Today I should not realize the true limit.” For this reason, great bodhisattvas do not fall to the stage of a shravaka or pratyekabuddha, but swiftly attain unsurpassed, perfect enlightenment.

Subhuti! Suppose there were a powerful and imposing man who stood upon firm ground and was difficult to move. His appearance was dignified and pleasing to all who saw him.

He fully possessed the supreme virtues of moral discipline, was intelligent and eloquent, highly skilled in answering questions, endowed with powers of debate and all methods of practice, and knew the proper place and time. He had mastered military arts, techniques, and so forth to perfection; his defenses were secure, and he could overcome many enemies. He was accomplished in every skill and had mastered all crafts to their utmost extent.

His memory was complete, and he displayed great vigor. Regarding all scriptures, he had attained fearlessness. He was fully endowed with loving-kindness and righteousness and possessed great power.

His body had no defects, and all his faculties were complete. His relatives and wealth were abundant, and everyone respected and admired him. Whatever undertaking he pursued, he brought to completion.

Because he was adept in his affairs, he expended little effort and gained great profit. Through these causes and conditions, he became wealthy and possessed many precious treasures. He was well able to provide for many kinds of sentient beings: those worthy of offerings, he could make offerings to; those worthy of reverence, he could revere; those worthy of honor, he could honor; those worthy of praise, he could praise; and so forth.

Subhuti! What do you think? Would this cause the man’s joy and exhilaration to increase manyfold, so that both body and mind rejoiced and he delighted inwardly?

Subhuti said to the Buddha:

“World-Honored One! It is so. Well-Gone One! It is so.”

The Buddha said:

“Subhuti! That courageous man, having achieved such great and flourishing success, was compelled by certain causes and conditions to take his parents, wife, children, and relatives to another region. Along the way, they had to cross a perilous and desolate wilderness where many savage beasts, hostile bandits, and enemies lay in ambush, and where there were many frightening dangers. All his relatives, old and young alike, were terrified. Yet the man, confident in his own skills and techniques and in his mighty courage, remained calm in body and mind. He reassured his parents, wife, children, and relatives, telling them not to be afraid, for no suffering or calamity would certainly befall them and they would soon cross the wilderness and reach a place of safety.

“Subhuti! What do you think? If hostile assailants arose in that wilderness, would that man—possessing ample strength and skill, cherishing and respecting his parents and relatives, and fully equipped with weapons—abandon his parents, wife, children, and relatives and escape the danger alone?”

Subhuti said to the Buddha:

“World-Honored One! He would not. Why? Because that man possessed many skills and could conjure courageous and elite troops and weapons in the wilderness; when hostile enemies encountered them, they would naturally retreat and disappear at the mere sight. It would be impossible for him to abandon his loved ones and cross the perilous wilderness alone. Moreover, while the valiant man was in the midst of the wilderness, he had no fear that savage beasts or hostile bandits would harm him. Why? Because he relied upon his own mighty power and complete mastery of many skills and therefore had no fear.

“World-Honored One! Through his skillful methods, that man would lead all his relatives and loved ones across the desolate wilderness without harm, and they would certainly reach the peace and happiness of a village, town, city, or great capital.”

The Buddha said:

“Subhuti! Great bodhisattvas are also like this. Out of compassion for sentient beings in the ocean of suffering of birth and death, they dwell with right mindfulness in loving-kindness, compassion, sympathetic joy, and equanimity.

They safeguard the supreme roots of goodness associated with prajnaparamita and, by the skillful means taught by the Buddha, dedicate all their merit toward unsurpassed, complete enlightenment. Although they fully cultivate emptiness, signlessness, and wishlessness, they do not form the intention to realize the reality-limit and do not fall to the stages of the shravakas or pratyekabuddhas. Why?

Because these great bodhisattvas possess great power, steadfast diligence, the supreme roots of goodness associated with prajnaparamita, and skillful means, and they vow never to abandon any sentient being. Therefore, they will certainly be able to attain unsurpassed, complete enlightenment swiftly, safely, and without difficulty.

“Subhuti, you should know that whenever a bodhisattva regards all sentient beings with loving-kindness and compassion and wishes to bestow peace and happiness upon them, that bodhisattva transcends the realm of afflictions, the realm of Mara, and the stages of the Two Vehicles. Although dwelling in samadhi, the bodhisattva does not reach the exhaustion of the outflows. Although well trained in emptiness, the bodhisattva does not realize it directly.

“Subhuti, you should know that if a bodhisattva skillfully abides in the gateway to liberation of emptiness, the bodhisattva can at that time also abide in the concentration on signlessness. Yet, through skillful means, the bodhisattva does not realize signlessness directly. By these causes and conditions, the bodhisattva transcends the stages of the Two Vehicles and resolutely proceeds toward unsurpassed, complete enlightenment.

“Subhuti, you should know that this is like a bird with two powerful wings soaring through open space, calmly flying and circling for a long time without falling. Although it relies upon open space for its flight, it does not dwell in open space, nor is it obstructed by open space. You should know that a bodhisattva is also like this. Although cultivating the gateways to liberation of emptiness, signlessness, and wishlessness, the bodhisattva does not abide in emptiness, signlessness, or wishlessness. Until the Buddha-Dharmas have been completely perfected, the bodhisattva never relies upon them to bring the outflows permanently to an end.

“Subhuti, you should know that this is like a strong man who is highly skilled in archery and wishes to demonstrate his ability by shooting an arrow upward into the open sky. Wishing to keep that arrow from falling to the ground, he shoots another arrow after it so that the latter strikes the former. Shooting in this way successively for a considerable length of time, each arrow follows and strikes the one before it, preventing them from falling to the ground. If he wishes the arrows to fall, he ceases shooting subsequent arrows, and only then do all the arrows swiftly fall.

“You should know that a bodhisattva is also like this. Practicing profound prajnaparamita and safeguarding supreme skillful means, the bodhisattva proceeds toward unsurpassed, complete enlightenment. Because the roots of goodness cultivated through these practices have not yet matured, the bodhisattva never realizes the reality-limit midway. When all the roots of goodness cultivated for unsurpassed, complete enlightenment have matured, only then does the bodhisattva realize the reality-limit and immediately attain unsurpassed, complete enlightenment.

“Therefore, Subhuti, all great bodhisattvas who practice profound prajnaparamita and safeguard supreme skillful means should correctly and clearly contemplate this profound Dharma-nature. If the Buddha-Dharmas have not yet truly been perfected, they should not realize it directly.”

At that time, Subhuti said to the Buddha:

“World-Honored One! Great bodhisattvas are truly exceedingly rare, for they can accomplish what is difficult to accomplish. That is, although they practice emptiness, they do not abide in emptiness; although they manifestly enter the concentration on emptiness, they do not realize the reality-limit.”

The Buddha said:

“Subhuti! So it is! So it is! It is exactly as you have said. Why? Because these bodhisattvas vow never to abandon sentient beings. That is, they have made this supreme and wondrous vow: ‘As long as sentient beings have not attained liberation, I shall never relinquish the applied cultivation of roots of goodness.’

“Subhuti, you should know that because these bodhisattvas have aroused such a vast aspiration and wish to liberate all sentient beings, although they repeatedly arouse the three gateways to liberation—emptiness, signlessness, and wishlessness—and enter samadhi, they safeguard skillful means and therefore do not realize the reality-limit. Why?

“Because these bodhisattvas safeguard skillful means, they constantly think: ‘I shall never abandon any sentient being and proceed toward final nirvana.’ Because they arouse this thought of skillful means, they do not realize the reality-limit during this interval.”

Subhuti! If bodhisattvas have contemplated, or will contemplate, the profound domain—namely, the domain of practice of the three gateways to liberation: emptiness, signlessness, and wishlessness, together with samadhi—these bodhisattvas constantly reflect: “Sentient beings, day and night, give rise to the notion of sentient beings and engage in practices involving attainment, thereby being led into wrong and unwholesome views.

They revolve in birth and death and undergo endless suffering. In order to bring those sentient beings’ wrong and unwholesome views to an end, I seek unsurpassed, perfect enlightenment. For the sake of sentient beings, I shall teach the profound Dharma of emptiness, so that their clinging may cease and they may escape the suffering of birth and death.” Therefore, although they train in the gateway to liberation of emptiness, they do not realize the reality-limit in the interim.

Subhuti, you should know that, because these bodhisattvas give rise to thoughts endowed with skillful means, although they do not realize the reality-limit in the interim, they do not regress from the four immeasurable meditative concentrations. Why? Because these bodhisattvas are protected and sustained by the skillful means of profound prajnaparamita. Thus, their wholesome dharmas increase manyfold, their faculties gradually become keen and penetrating, and their powers, factors of enlightenment, and factors of the path gradually increase.

Subhuti! These bodhisattvas constantly reflect: “Sentient beings, day and night, engage with various signs and give rise to every kind of attachment. Consequently, they continue revolving and undergo endless suffering. In order to bring their attachments to signs to an end, I seek unsurpassed, perfect enlightenment. For the sake of sentient beings, I shall teach the Dharma of signlessness, causing attachment to signs to cease and enabling them to escape the suffering of birth and death.” Therefore, they constantly enter the samadhi of signlessness.

Subhuti, you should know that, because these bodhisattvas have previously perfected skillful means, they give rise to this thought: “Although I constantly manifest entering the samadhi of signlessness, I shall not realize the reality-limit in the interim.” Although they do not realize the reality-limit in the interim, they do not regress from loving-kindness, compassion, sympathetic joy, equanimity, or the other meditative concentrations. Why? Because these bodhisattvas are protected and sustained by the skillful means of profound prajnaparamita. Thus, their wholesome dharmas increase manyfold, their faculties gradually become keen and penetrating, and their powers, factors of enlightenment, and factors of the path gradually increase.

Subhuti! These bodhisattvas constantly reflect: “The minds of sentient beings, day and night, give rise to the notions of permanence, pleasure, self, and purity. Consequently, they generate inverted views and attachments, revolve in birth and death, and undergo endless suffering. In order to bring those four inversions to an end, I seek unsurpassed, perfect enlightenment. For the sake of sentient beings, I shall teach the Dharma free from inversion. That is, I shall teach that birth and death are impermanent, devoid of pleasure, devoid of self, and impure, and that only nirvana is quiescent and sublime, replete with all true qualities.” Therefore, bodhisattvas constantly enter the samadhi of wishlessness.

Subhuti, you should know that, because these bodhisattvas have previously perfected skillful means and given rise to such thoughts, although they constantly manifest entering the samadhi of wishlessness, as long as the Buddha-dharmas have not been completely perfected, they will never realize the reality-limit in the interim. Although they do not realize the reality-limit in the interim, they do not regress from loving-kindness, compassion, sympathetic joy, equanimity, or the other meditative concentrations.

Why? Because these bodhisattvas are protected and sustained by the skillful means of profound prajnaparamita. Thus, their wholesome dharmas increase manyfold, their faculties gradually become keen and penetrating, and their powers, factors of enlightenment, and factors of the path gradually increase.

Subhuti! These bodhisattvas constantly reflect: “Sentient beings previously engaged, day and night, in practices involving attainment, and they still engage in practices involving attainment now. Previously, they engaged in practices involving signs, and they still engage in practices involving signs now.

Previously, they engaged in inverted practices, and they still engage in inverted practices now. Previously, they entertained notions of combination, and they still entertain notions of combination now. Previously, they entertained false notions, and they still entertain false notions now.

Previously, they held wrong views, and they still hold wrong views now. Consequently, they continue wandering and undergo endless suffering. In order to bring these faults to an end, I seek unsurpassed, perfect enlightenment.

For the sake of sentient beings, I shall teach the profound Dharma, causing all these faults to cease forever, so that they will no longer wander through the realms of birth and death and undergo suffering, but will swiftly realize the permanence, bliss, true purity, and nirvana.”

Subhuti, you should know that, because these bodhisattvas feel profound compassion for all sentient beings, they embrace and perfect the supreme skillful means of profound prajnaparamita and constantly delight in contemplating the profound Dharma-nature: emptiness, signlessness, wishlessness, non-action, non-arising, non-ceasing, non-origination, inexhaustibility, absence of intrinsic nature, and the reality-limit.

Subhuti, you should know that, when these bodhisattvas have perfected such supreme knowledge and vision, it is impossible for them either to fall into the dharmas of signlessness and non-action or to remain within the three realms.

Subhuti, you should know that, when these bodhisattvas have perfected such supreme qualities, it is certainly impossible for them to abandon sentient beings and proceed toward complete nirvana, failing to realize unsurpassed, perfect enlightenment and benefit sentient beings.

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