大般若波羅蜜多經

02

At that time, the Venerable Subhuti addressed the Buddha:

– Blessed One! Is it within prajnaparamita itself that one can practice prajnaparamita?

– No, Subhuti!

– Blessed One! Apart from prajnaparamita, is there any apprehensible dharma by which one can practice prajnaparamita?

– No, Subhuti!

– Blessed One! Is it within the emptiness of prajnaparamita itself that one can practice prajnaparamita?

– No, Subhuti!

– Blessed One! Apart from the emptiness of prajnaparamita, is there any apprehensible dharma by which one can practice prajnaparamita?

– No, Subhuti!

– Blessed One! Is it within emptiness itself that one can practice prajnaparamita?

– No, Subhuti!

– Blessed One! Apart from emptiness, is there any apprehensible dharma by which one can practice prajnaparamita?

– No, Subhuti!

– Blessed One! Is it within emptiness itself that one can practice emptiness?

– No, Subhuti!

– Blessed One! Apart from emptiness, is there any apprehensible dharma by which one can practice emptiness?

– No, Subhuti!

– Blessed One! Is it within prajnaparamita itself that one can practice emptiness?

– No, Subhuti!

– Blessed One! Apart from prajnaparamita, is there any apprehensible dharma by which one can practice emptiness?

– No, Subhuti!

– Blessed One! Is it within form itself that one can practice prajnaparamita?

– No, Subhuti!

– Blessed One! Apart from form, is there any apprehensible dharma by which one can practice prajnaparamita?

– No, Subhuti!

– Blessed One! Is it within feeling, perception, formations, and consciousness themselves that one can practice prajnaparamita?

– No, Subhuti!

– Blessed One! Apart from feeling, perception, formations, and consciousness, is there any apprehensible dharma by which one can practice prajnaparamita?

– No, Subhuti!

– Blessed One! Is it within the emptiness of form itself that one can practice prajnaparamita?

– No, Subhuti!

– Blessed One! Apart from the emptiness of form, is there any apprehensible dharma by which one can practice prajnaparamita?

– No, Subhuti!

– Blessed One! Is it within the emptiness of feeling, perception, formations, and consciousness itself that one can practice prajnaparamita?

– No, Subhuti!

– Blessed One! Apart from the emptiness of feeling, perception, formations, and consciousness, is there any apprehensible dharma by which one can practice prajnaparamita?

– No, Subhuti!

– Blessed One! Is it within form itself that one can practice emptiness?

– No, Subhuti!

– Blessed One! Apart from form, is there any apprehensible dharma by which one can practice emptiness?

– No, Subhuti!

– Blessed One! Is it within feeling, perception, formations, and consciousness themselves that one can practice emptiness?

– No, Subhuti!

– Blessed One! Apart from feeling, perception, formations, and consciousness, is there any apprehensible dharma by which one can practice emptiness?

– No, Subhuti!

– Blessed One! Is it within the emptiness of form itself that one can practice emptiness?

– No, Subhuti!

– Blessed One! Apart from the emptiness of form, is there any apprehensible dharma by which one can practice emptiness?

– No, Subhuti!

– Blessed One! Is it within the emptiness of feeling, perception, formations, and consciousness itself that one can practice emptiness?

– No, Subhuti!

– Blessed One! Apart from the emptiness of feeling, perception, formations, and consciousness, is there any apprehensible dharma by which one can practice emptiness?

– No, Subhuti!

– Blessed One! Is it within all dharmas themselves that one can practice prajnaparamita?

– No, Subhuti!

– Blessed One! Apart from all dharmas, is there any apprehensible dharma by which one can practice prajnaparamita?

– No, Subhuti!

– Blessed One! Is it within the emptiness of all dharmas itself that one can practice prajnaparamita?

– No, Subhuti!

– Blessed One! Apart from the emptiness of all dharmas, is there any apprehensible dharma by which one can practice prajnaparamita?

– No, Subhuti!

– Blessed One! Is it within all dharmas themselves that one can practice emptiness?

– No, Subhuti!

– Blessed One! Apart from all dharmas, is there any apprehensible dharma by which one can practice emptiness?

– No, Subhuti!

– Blessed One! Is it within the emptiness of all dharmas itself that one can practice emptiness?

– No, Subhuti!

– Blessed One! Apart from the emptiness of all dharmas, is there any apprehensible dharma by which one can practice emptiness?

– No, Subhuti!

At that time, Subhuti addressed the Buddha:

– Blessed One! If this is so, by means of which dharmas do the great bodhisattvas practice prajnaparamita and practice emptiness?

The Buddha said to Subhuti:

– What do you think? Do you perceive any dharma that practices prajnaparamita and practices emptiness?

Subhuti replied:

– No, Blessed One!

The Buddha said to Subhuti:

– What do you think? Do you perceive prajnaparamita and perceive emptiness as the sphere of practice of a great bodhisattva?

Subhuti replied:

– No, Blessed One!

The Buddha said to Subhuti:

– What do you think? Can a dharma that you neither perceive nor apprehend be attained?

Subhuti replied:

– No, Blessed One!

The Buddha said to Subhuti:

– What do you think? Does that unapprehensible dharma undergo arising and cessation?

Subhuti replied:

– No, Blessed One!

The Buddha said to Subhuti:

– The true nature of dharmas that you neither perceive nor apprehend is the bodhisattva's patient acceptance of the non-arising of dharmas. When a great bodhisattva perfects such patient acceptance of the non-arising of dharmas, that bodhisattva receives the prediction of unsurpassed, complete and perfect enlightenment.

Subhuti, you should know that this great bodhisattva, with respect to the Buddha's ten powers, four fearlessnesses, four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, and immeasurable and boundless supreme qualities, is called one who is ever diligent and practices in accordance with reality. If one constantly practices diligently in this way yet fails to attain the wisdom of unsurpassed, complete and perfect enlightenment, the wisdom of all aspects, the sublime wisdom of great insight, all-knowing wisdom, and the wisdom of the great caravan leader, that would indeed be impossible.

The Venerable Subhuti addressed the Buddha:

– Blessed One! Is it by relying upon the non-arising nature of all dharmas that the great bodhisattvas receive from the Buddha the prediction of unsurpassed, complete and perfect enlightenment?

– No, Subhuti!

– Blessed One! Is it by relying upon the arising nature of all dharmas that the great bodhisattvas receive from the Buddha the prediction of unsurpassed, complete and perfect enlightenment?

– No, Subhuti!

– Venerable World-Honored One! Is it by virtue of the dharma-nature of arising and non-arising in all dharmas that great bodhisattvas receive from the Buddha the prediction of unsurpassed, complete, perfect enlightenment?

– It is not so, Subhuti!

– Venerable World-Honored One! Is it by virtue of the dharma-nature of neither arising nor non-arising in all dharmas that great bodhisattvas receive from the Buddha the prediction of unsurpassed, complete, perfect enlightenment?

– It is not so, Subhuti!

Subhuti then addressed the Buddha:

– Venerable World-Honored One! If that is so, how can great bodhisattvas receive from the Buddha the prediction of unsurpassed, complete, perfect enlightenment?

The Buddha said to Subhuti:

– What do you think? Do you perceive any dharma that can receive from the Buddha the prediction of unsurpassed, complete, perfect enlightenment?

Subhuti replied:

– No, Venerable World-Honored One! I do not perceive any dharma that can receive from the Buddha the prediction of unsurpassed, complete, perfect enlightenment. Nor do I perceive any dharma with respect to the Buddha's unsurpassed, complete, perfect enlightenment whereby there could be one who realizes it, a time of realization, a place of realization, that by which it is realized, or a dharma to be realized. Why? Because all dharmas are unobtainable. Within the unobtainability of all dharmas, the one who realizes, the dharma realized, the time of realization, the place of realization, and that by which it is realized are all unobtainable.

The Buddha said to Subhuti:

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

Subhuti, you should know that when a great bodhisattva does not apprehend any dharma, he does not think: “I shall realize unsurpassed, complete, perfect enlightenment. By means of this dharma, at such a time and in such a place, I shall realize unsurpassed, complete, perfect enlightenment.”

XXIII. CHAPTER: LORD OF THE GODS

At that time, Sakra, Lord of the Gods, addressed the Buddha:

– Venerable World-Honored One! Such prajnaparamita is exceedingly profound, difficult to see, and difficult to know!

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

– So it is, so it is! It is just as you have said, Kausika! This prajnaparamita is exceedingly profound; this prajnaparamita is difficult to see and difficult to know. Kausika! Because space is boundless, prajnaparamita is likewise exceedingly boundless. Because space is difficult to see and difficult to know, prajnaparamita is likewise difficult to see and difficult to know. Why? Kausika! Because the intrinsic nature of this prajnaparamita is utterly removed from all things and is wholly without possession, just like space.

Sakra, Lord of the Gods, addressed the Buddha:

– Venerable World-Honored One! It is not with only a few roots of virtue that sentient beings can sincerely listen to, receive and retain, read and recite, diligently and energetically cultivate and study, reflect upon in accordance with the Dharma, and extensively analyze and expound for sentient beings this prajnaparamita, which is profound, difficult to see, and difficult to know.

The Buddha said to Sakra, Lord of the Gods:

– So it is! So it is! It is just as you have said. Kausika! It is not with only a few roots of virtue that sentient beings can sincerely listen to, receive and retain, read and recite, diligently cultivate and study, reflect upon in accordance with the Dharma, and extensively analyze and expound for sentient beings this prajnaparamita, which is profound, difficult to see, and difficult to know, or copy it in writing and cause it to circulate widely. These sentient beings acquire immeasurable merit.

Kausika! Suppose that all sentient beings in this Jambudvipa were to perfect the ten courses of wholesome karma. What do you think? Would the merit acquired by these sentient beings be great?

Sakra, Lord of the Gods, replied:

– It would be very great, Venerable World-Honored One! Very great, Venerable Sugata!

The Buddha said:

– Kausika! If good men, good women, and others sincerely listen to, receive and retain, read and recite, diligently cultivate and study, reflect upon in accordance with the Dharma, and extensively analyze and expound for all sentient beings the scriptures of this profound prajnaparamita, or copy them in writing and cause them to circulate universally, the merit acquired by these good men, good women, and others surpasses the former merit a hundredfold, a thousandfold, and even by an incalculable number of times.

At that time, a bhiksu in the great assembly said to Sakra, Lord of the Gods:

– Kausika! If any good men, good women, and others sincerely listen to, receive and retain, read and recite, single-mindedly cultivate and study, reflect upon in accordance with the Dharma, and extensively analyze and teach for all sentient beings the scriptures of this profound prajnaparamita, or copy them in writing and cause them to circulate universally, would the merit acquired by these good men, good women, and others surpass yours?

Sakra, Lord of the Gods, replied:

– Even the very first resolve awakened just once by these good men, good women, and others surpasses me, how much more so when they sincerely listen to, receive and retain, read and recite, single-mindedly cultivate and study, reflect upon in accordance with the Dharma, and analyze and teach for all sentient beings the scriptures of this profound prajnaparamita, or copy them in writing and cause them to circulate universally.

Bhiksu, you should know that the merit acquired by this great bodhisattva also surpasses all the merit acquired throughout the worlds by gods, humans, asuras, and others.

Bhiksu, you should know that the merit acquired by this great bodhisattva not only surpasses the merit acquired throughout all the worlds by gods, humans, asuras, and others, but also surpasses all the merit acquired by stream-enterers, once-returners, non-returners, arhats, and pratyekabuddhas.

Bhiksu, you should know that the merit acquired by this great bodhisattva not only surpasses the merit acquired by all stream-enterers, once-returners, non-returners, arhats, and pratyekabuddhas, but also surpasses that of all great bodhisattvas who become great donors and practice generosity while remaining apart from the skillful means of prajnaparamita.

Bhiksu, you should know that the merit acquired by this great bodhisattva also surpasses the practice and study of all great bodhisattvas who, while remaining apart from the skillful means of prajnaparamita, constantly cultivate pure morality, unimpaired morality, unbroken morality, unadulterated morality, undefiled morality, and bring the aggregate of morality to perfection.

Bhiksu, you should know that the merit acquired by this great bodhisattva also surpasses the practice and study of all great bodhisattvas who, while remaining apart from the skillful means of prajnaparamita, constantly cultivate perfect patience, perfect tranquility, freedom from anger and resentment, and so forth—even toward a burning tree they harbor no thought of causing harm—and bring patience entirely to perfection.

Bhiksu, you should know that the merit acquired by this great bodhisattva also surpasses the practice and study of all great bodhisattvas who, while remaining apart from the skillful means of prajnaparamita, constantly cultivate courageous energy, never abandon any wholesome protective practice, are neither indolent nor fainthearted, and perfect energetic diligence in bodily, verbal, and mental karma.

Bhiksu, you should know that the merit acquired by this great bodhisattva also surpasses the practice and study of all great bodhisattvas who, while remaining apart from the skillful means of prajnaparamita, constantly cultivate venerable meditative concentration, delightful meditative concentration, courageous meditative concentration, firmly abiding meditative concentration, sovereign meditative concentration, and perfect meditative concentration.

Bhiksu, you should know that the merit acquired by this great bodhisattva also surpasses the practice and study of all great bodhisattvas who, while remaining apart from the skillful means of prajnaparamita, constantly cultivate other roots of virtue.

Bhiksu, you should know that this great bodhisattva practices profound prajnaparamita in accordance with the teachings and, because he possesses skillful means, surpasses all the worlds of gods, humans, asuras, and others; he also surpasses all sravakas and pratyekabuddhas, as well as all assemblies of bodhisattvas who remain apart from the skillful means of prajnaparamita.

Why is this so? Because this great bodhisattva practices profound prajnaparamita in accordance with the teachings and is wholly in accord with this profound prajnaparamita. This great bodhisattva can perpetuate the lineage of the wisdom of all-knowing wisdom, ensuring that it is never severed, and constantly draws near to true and pure spiritual friends—the Buddhas and bodhisattvas.

Cultivating such supreme pure conduct, this great bodhisattva is never far removed from the wondrous seat of enlightenment, subdues the hosts of Mara, and overcomes all adherents of non-Buddhist paths. While training in this way, this great bodhisattva, through skillful means, constantly rescues sentient beings submerged in the mire of afflictions. While training in this way, this great bodhisattva, through skillful means, always learns the teachings that great bodhisattvas should learn and does not learn the teachings proper to the vehicles of the sravakas, pratyekabuddhas, and so forth.

Bhiksu, you should know! When this great bodhisattva trains in profound prajnaparamita in this way, all the devas are filled with joy. The Four Heavenly Kings, protectors of the world, each lead their celestial hosts to where that great bodhisattva is, respectfully making offerings, honoring, and praising him. Together they say:

“Excellent, Great Being! You should diligently and energetically learn the teachings that great bodhisattvas should learn, and should not learn the teachings proper to the vehicles of the sravakas and pratyekabuddhas. If you train in this way, you will swiftly abide upon the wondrous seat of enlightenment and swiftly attain unsurpassed, complete, perfect enlightenment. Just as the Tathagata, the Worthy One, the Perfectly Enlightened One, formerly accepted the four alms bowls offered by the Four Heavenly Kings, so too will you accept them as before. Just as the Four Heavenly Kings, protectors of the world, offered four bowls, so shall we also make such an offering.”

Bhiksu, you should know! When this great bodhisattva trains in this way, even I, Sakra, Lord of the Devas, lead the celestial hosts to where this great bodhisattva is, respectfully making offerings, honoring, and praising him. How much more, then, will the other devas also go there!

Bhiksu, you should know! When this great bodhisattva trains in this way, all Tathagatas, Worthy Ones, Perfectly Enlightened Ones, together with the assemblies of great bodhisattvas and the devas, nagas, asuras, and others, constantly watch over and remain mindful of him. Because of this cause and condition, none of the dangers, hardships, or physical and mental sufferings of the world can harm this great bodhisattva. The various illnesses arising from disharmony among the four great elements will never afflict his body, except that grave karma may be transformed so that its effects are experienced lightly in the present life.

Bhiksu, you should know! This great bodhisattva practices the skillful means of profound prajnaparamita in accordance with the teachings and thereby acquires such merits in the present life, while the merits acquired in future lives will be immeasurable and boundless.

At that time, Ananda thought to himself: Does Sakra, Lord of the Devas, possess the eloquence to praise profound prajnaparamita and the supreme merits of the bodhisattvas in this way, or does he do so through the awe-inspiring spiritual power of the Tathagata?

At that time, Sakra, through the Buddha’s awe-inspiring spiritual power, knew the thought in Ananda’s mind and said:

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

The Buddha then said to Ananda:

“So it is, so it is! You should know that Sakra’s present praise of profound prajnaparamita and the supreme merits of the bodhisattvas is entirely due to the Tathagata’s spiritual power and not to Sakra’s own eloquence. Why is this so? Because profound prajnaparamita and the supreme merits of the assemblies of great bodhisattvas are certainly beyond the capacity of all beings in the world—devas, humans, asuras, and others—to praise.”

XXIV. CHAPTER ON BEING UNMIXED AND UNDIFFERENTIATED

The Buddha then said to Ananda:

“Whenever a great bodhisattva contemplates prajnaparamita, trains in prajnaparamita, and practices prajnaparamita, all the evil Maras throughout the trichiliocosm become doubtful and think together: Is this great bodhisattva about to realize nirvana, or will he regress to the stage of a sravaka or pratyekabuddha, or will he proceed toward unsurpassed, complete, perfect enlightenment and benefit sentient beings until the end of future time?

“Furthermore, Ananda! Whenever a great bodhisattva abides in prajnaparamita, the evil Maras become deeply distressed, and their bodies and minds tremble with fear as though struck by a poisoned arrow.

“Furthermore, Ananda! Whenever a great bodhisattva practices prajnaparamita, the evil Maras go to where that bodhisattva is and conjure innumerable terrifying apparitions. They conjure blades and swords, savage beasts, venomous serpents, and raging fires that simultaneously blaze up on every side, seeking to terrify and frighten the bodhisattva in body and mind so that he will abandon his aspiration for unsurpassed, complete, perfect enlightenment and become dispirited in his practice. Thus, they seek to make him give rise to even a single distracted thought that will obstruct unsurpassed, complete, perfect enlightenment. This is what those evil Maras desire in the depths of their minds.”

Ananda then said to the Buddha:

“World-Honored One! When great bodhisattvas practice prajnaparamita, are they all disturbed by evil Maras, or are some disturbed while others are not?”

The Buddha said to Ananda:

“When great bodhisattvas practice prajnaparamita, they are not all disturbed by evil Maras. Some are disturbed, while others are not.”

The Venerable Ananda said to the Buddha:

“World-Honored One! Which great bodhisattvas are disturbed by evil Maras when practicing prajnaparamita, and which great bodhisattvas are not disturbed by evil Maras when practicing prajnaparamita?”

The Buddha said to Ananda:

“Great bodhisattvas who, in former lives, heard profound prajnaparamita taught but did not believe or understand it and instead disparaged and reviled it are disturbed by evil Maras when practicing prajnaparamita. Great bodhisattvas who, in former lives, heard profound prajnaparamita explained, believed and understood it, and neither disparaged nor reviled it are not disturbed by evil Maras when practicing prajnaparamita.

“Furthermore, Ananda! Great bodhisattvas who hear profound prajnaparamita taught in this way but harbor doubts and hesitation, wondering whether it exists or does not exist, whether it is true or untrue, are disturbed by evil Maras when practicing prajnaparamita. Great bodhisattvas who hear profound prajnaparamita taught and whose minds are entirely free from doubt and hesitation, firmly believing that it truly exists, are not disturbed by evil Maras when practicing prajnaparamita.

“Furthermore, Ananda! Great bodhisattvas who remain far from spiritual friends, are controlled by unwholesome companions, and do not hear the profound meaning of prajnaparamita are disturbed by evil Maras when practicing prajnaparamita. Because they do not hear it, they do not clearly understand it; because they do not clearly understand it, they cannot cultivate it; and because they do not cultivate it, they cannot inquire: How should one properly practice in accordance with profound prajnaparamita? How should one properly train in accordance with profound prajnaparamita?

“Great bodhisattvas who draw near to spiritual friends, are not controlled by unwholesome companions, and are able to hear the profound meaning of prajnaparamita are not disturbed by evil Maras when practicing prajnaparamita. Because they hear it, they clearly understand it; because they clearly understand it, they immediately cultivate it; and because they cultivate it, they are able to inquire: How should one properly practice in accordance with profound prajnaparamita? How should one properly train in accordance with profound prajnaparamita?”

Furthermore, Ananda! Any great bodhisattva who distances himself from prajnaparamita and upholds and praises teachings that are not true and sublime will, when practicing prajnaparamita, be disrupted by Mara.

If a great bodhisattva remains close to prajnaparamita and neither upholds nor praises teachings that are not true and sublime, then, when practicing prajnaparamita, that great bodhisattva will not be disrupted by Mara.

Furthermore, Subhuti! If a great bodhisattva distances himself from prajnaparamita and maligns and disparages the true and sublime Dharma, Mara will then think: “This bodhisattva is now my companion. Because this bodhisattva maligns the true and sublime Dharma, immeasurable assemblies of bodhisattvas who have newly entered the Great Vehicle also malign the true and sublime Dharma.

Through these causes and conditions, my wish is fulfilled. Although immeasurable assemblies of bodhisattvas who have newly entered the Great Vehicle have become my companions, they have been unable to fulfill my wish. Now this bodhisattva has become my companion and has brought my wish to complete fulfillment.

Therefore, this bodhisattva is truly my companion, and I should enlist him to increase my power.” When this great bodhisattva practices prajnaparamita, he will be disrupted by Mara.

If a great bodhisattva remains close to prajnaparamita, praises and faithfully accepts the true and sublime Dharma, and also causes immeasurable assemblies of bodhisattvas who have newly entered the Great Vehicle to praise and faithfully accept the true and sublime Dharma, thereby making Mara sorrowful and afraid, then, when practicing prajnaparamita, this great bodhisattva will not be disrupted by Mara.

Furthermore, Ananda! If, upon hearing the profound prajnaparamita sutra taught, a great bodhisattva says: “Since the purport of this prajnaparamita is so profound, difficult to see, and difficult to understand, what purpose is served by teaching it, listening to it, receiving and retaining it, reading and reciting it, contemplating it, diligently cultivating and studying it, copying it, and disseminating it everywhere?

Even I cannot penetrate this scripture to its source, much less those of meager merit and shallow wisdom.” At that time, immeasurable bodhisattvas who have newly entered the Great Vehicle, hearing that bodhisattva’s words, become frightened in their hearts, immediately retreat from the aspiration for unsurpassed, complete awakening, and fall to the stage of a sravaka or pratyekabuddha. When this great bodhisattva practices prajnaparamita, he will be disrupted by Mara.

If, upon hearing the profound prajnaparamita sutra taught, a great bodhisattva says: “The purport of this prajnaparamita is profound, difficult to see, and difficult to know. That one could attain unsurpassed, complete awakening without teaching it, listening to it, receiving and retaining it, reading and reciting it, contemplating it, diligently cultivating and studying it, copying it, and disseminating it everywhere is assuredly impossible.” At that time, immeasurable bodhisattvas who have newly entered the Great Vehicle, hearing that bodhisattva speak in this way, rejoice with great delight.

They always delight in listening to, receiving and retaining, reading and reciting prajnaparamita; they master it completely, contemplate it in accordance with the Dharma, diligently practice it, teach and explain it, copy it, and disseminate it everywhere so that all may proceed directly toward unsurpassed, complete awakening. When this great bodhisattva practices prajnaparamita, he will not be disrupted by Mara.

Furthermore, Ananda! If a great bodhisattva relies upon the merits and roots of virtue he possesses and looks down upon other great bodhisattvas, saying: “I always abide in the true practice of seclusion, while none of you do. I always cultivate the true practice of seclusion, while none of you are capable of doing so.” At that time, Mara rejoices with great delight and says: “This bodhisattva is truly my companion; he will never escape the cycle of birth and death.”

Why is this? Because these bodhisattvas rely upon the merits and roots of virtue they possess and look down upon other great bodhisattvas. They thereby become distant from unsurpassed, complete awakening and cannot diligently empty my realm. When this great bodhisattva practices prajnaparamita, he will be disrupted by Mara. If a great bodhisattva does not rely upon the merits and roots of virtue he possesses to disparage other great bodhisattvas, and although always diligently cultivating wholesome dharmas, does not cling to the characteristics of those wholesome dharmas, then, when practicing prajnaparamita, this great bodhisattva will not be disrupted by Mara.

Furthermore, Ananda! If a great bodhisattva relies upon his own reputation, lineage, merits, and practice of the dhutanga austerities to despise assemblies of bodhisattvas who cultivate other supreme wholesome dharmas, constantly praising himself while maligning and disparaging others; if he truly lacks the conduct of an irreversible great bodhisattva yet claims to possess it, thereby giving rise to afflictions and saying: “You do not possess the designation ‘bodhisattva’; I alone possess it”—then, because through overweening pride he disparages other bodhisattvas, Mara becomes exceedingly joyful and thinks: “This bodhisattva now keeps my palaces and domains from becoming empty and enlarges the realms of hell beings, animals, and hungry ghosts.”

Mara then lends that person his supernatural power, causing his imposing presence and eloquence to increase still further. Consequently, many people believe and accept that person’s words. He then exhorts them to give rise to the same wrong views as his own.

Once they share those wrong views, they imitate his false teachings. Having imitated those false teachings, their afflictions blaze fiercely. Because their minds are inverted, they produce karma of body, speech, and mind, and continually undergo the painful and ruinous fruits that none could desire.

Through these causes and conditions, the realms of hell beings, animals, and hungry ghosts increase, making Mara’s palaces and domains populous. Mara consequently rejoices with great delight and freely does whatever he wishes. When this great bodhisattva practices prajnaparamita, he will be disrupted by Mara.

If a great bodhisattva does not rely upon his own false reputation, merits, or practice of the dhutanga austerities to despise assemblies of bodhisattvas who cultivate other supreme wholesome dharmas; if, regarding all merits, he remains free from overweening pride, never praises himself or disparages others, and always correctly recognizes the works of Mara, then, when practicing prajnaparamita, this great bodhisattva will not be disrupted by Mara.

Furthermore, Ananda! Whenever this great bodhisattva quarrels with, insults, and slanders those who seek the Sravaka Vehicle or the Pratyekabuddha Vehicle, Mara sees this and thinks: “Although this bodhisattva is distant from unsurpassed, complete awakening, he is not exceedingly distant from it. Although he is near the realms of hell beings, animals, and hungry ghosts, he is not exceedingly near them.” Having thought this, Mara is pleased but does not greatly rejoice.

Whenever a great bodhisattva and other great bodhisattvas despise and disparage one another, Mara sees this and immediately thinks: “These two bodhisattvas are exceedingly distant from unsurpassed, complete awakening and exceedingly near the realms of hell beings, animals, and hungry ghosts.” Having thought this, he rejoices with great delight and increases their strength, causing the companions of both sides to contend without end and causing immeasurable, boundless other sentient beings to become utterly disillusioned with the Great Vehicle. When this great bodhisattva practices prajnaparamita, he will be disrupted by Mara.

Any great bodhisattva who neither disputes with, despises, nor disparages those seeking the vehicles of the hearers and solitary buddhas, but skillfully teaches and transforms them, causing them to turn toward the Great Vehicle or enabling them to advance beyond their own vehicles; and who neither despises, slanders, nor disputes with good men and others seeking unsurpassed, perfect enlightenment, but joins them in instructing one another to cultivate supreme wholesome dharmas, swiftly proceed directly toward unsurpassed, perfect enlightenment, turn the wheel of the wondrous Dharma, and liberate sentient beings—such a great bodhisattva, when practicing prajnaparamita, will not be disturbed by wicked Mara.

Furthermore, Ananda, suppose a great bodhisattva who has not yet received the prediction of non-retrogression from unsurpassed, perfect enlightenment harbors harmful thoughts toward great bodhisattvas who have received that prediction, despising them, disputing with them, disparaging them, and reviling them. According to the number of harmful thoughts that great bodhisattva gives rise to, for that many kalpas will the supreme practices previously cultivated decline; for that many lives will that bodhisattva be separated from good spiritual friends and again endure the bonds of birth and death.

If the bodhisattva does not abandon the mind of great enlightenment, then for that same number of kalpas the bodhisattva must once again don the armor of the great vow and diligently cultivate the supreme practices without interruption. Only afterward will the merits that declined be fully restored.

At that time, Ananda again addressed the Buddha:

“Blessed One, because this great bodhisattva gave rise to an evil thought and incurred the painful consequences of birth and death, must that bodhisattva continue revolving through birth and death for all those lives, or can liberation be attained midway? Since that great bodhisattva’s supreme practices have declined, must that bodhisattva diligently don the armor of the great vow throughout all those kalpas and cultivate the supreme practices without interruption before the merits that declined can be fully restored, or can they be restored midway to their former state?”

The Buddha told Ananda:

“For bodhisattvas, solitary buddhas, and hearers, I have taught the means of escaping offenses and restoring wholesome qualities. Ananda, you should know that if a great bodhisattva who has not yet received the prediction of non-retrogression from unsurpassed, perfect enlightenment harbors harmful thoughts toward great bodhisattvas who have received that prediction, disputes with and despises them, humiliates and disparages them, and afterward feels no shame, clings to the evil and refuses to relinquish it, and is unwilling to disclose and repent the offense in accordance with the Dharma, I say that such a person has no possibility of escaping the offense and restoring wholesome dharmas midway.

That person must, as before, revolve through birth and death for the full number of kalpas, separated from good spiritual friends and bound by many sufferings. If that person does not abandon the mind of great enlightenment, then for that many kalpas that person must don the armor of the great vow and diligently cultivate the supreme practices without any interruption. Only afterward will the merits that declined be restored.

“Suppose a great bodhisattva who has not yet received the prediction of non-retrogression from unsurpassed, perfect enlightenment harbors harmful thoughts toward great bodhisattvas who have received that prediction, disputes with them, despises them, reviles them, and slanders them, but afterward becomes ashamed, relinquishes the evil in the heart, and immediately discloses and repents the offense in accordance with the Dharma, thinking: ‘I have now obtained a human body, which is difficult to obtain; why should I allow offenses to arise and thereby lose such great wholesome benefit?

I should benefit all sentient beings; why should I harm them? I should respect all sentient beings as a servant attends a master; why should I act arrogantly toward sentient beings, despising and humiliating them? I should accept every beating and rebuke from sentient beings; why should I respond to them with cruel words and deeds?

I should reconcile everyone and cause sentient beings to respect and cherish one another; why should I utter vicious words to oppose them? I should endure being perpetually trodden upon by all sentient beings like a road or a bridge; why should I instead insult them? I seek unsurpassed, perfect enlightenment in order to rescue sentient beings from the great suffering of birth and death and enable them to attain the complete peace and happiness of nirvana; why should I wish to bring suffering upon them?

From now until the end of future time, I should be as though witless, mute, blind, and deaf, making no discriminations concerning sentient beings. Even if my head, feet, or arms were severed, or my eyes gouged out, my ears cut off, my nose sliced away, my tongue cut out, or all the limbs and parts of my body sawn apart, I would resolutely never give rise to evil toward those sentient beings. If I were to harbor an evil thought, I would immediately regress from the aspiration for unsurpassed, perfect enlightenment, obstruct my quest for the knowledge of all-knowing wisdom, and become unable to bring benefit and happiness to sentient beings.’

“Ananda, you should know that I say this great bodhisattva can escape the offense and restore wholesome dharmas midway, without having to revolve through birth and death for that great number of kalpas. That bodhisattva will not be disturbed by wicked Mara and will swiftly realize unsurpassed, perfect enlightenment.

“Furthermore, Ananda, great bodhisattvas should not associate in this manner with those seeking the vehicles of the hearers and solitary buddhas. Even if they associate with them, they should not dwell together. Even if they dwell together, they should not discuss and adjudicate the meaning of the teachings with them.

Why? Because if they debate with them to determine the meaning of the teachings, thoughts of anger and the like may arise, or they may utter harsh words. Bodhisattvas, however, should not become angry with any kind of sentient being, nor should they utter harsh words.

Even if their heads, hands, feet, or other parts of their bodies are severed, they still should not speak angry words. Why? Because great bodhisattvas should think: ‘I seek unsurpassed, perfect enlightenment in order to rescue sentient beings, forever end their suffering in birth and death, and bring them complete benefit and happiness.

How, then, could I be permitted to inflict evil upon them?’

“Ananda, you should know that if a great bodhisattva becomes angry with sentient beings and utters harsh words, that bodhisattva will immediately encounter obstacles to unsurpassed, perfect enlightenment and ruin boundless bodhisattva practices. Therefore, great bodhisattvas who wish to attain unsurpassed, perfect enlightenment should neither become angry with sentient beings nor utter harsh words.

At that time, Ananda addressed the Buddha:

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

The Buddha told Ananda:

“When great bodhisattvas dwell together with other great bodhisattvas, they should regard one another as great teachers. Why? Because, as great bodhisattvas support one another, they should think: ‘That great bodhisattva is truly our good spiritual friend, a companion to us, riding in the same boat, traveling the same road, reaching the same destination, and performing the same task.

We study together with that bodhisattva at the same time and place, and we receive instruction in the same teaching. If we study in this way, there will be no difference between us.’ They should further think: ‘Those bodhisattvas teach us the path to great enlightenment; therefore, they are our good spiritual friends and also our guiding teachers. If those great bodhisattvas abide in mixed and impure thoughts and depart from thoughts corresponding to the knowledge of all-knowing wisdom, I will not study together with them.

If those great bodhisattvas are free from mixed and impure thoughts and do not depart from thoughts corresponding to the knowledge of all-knowing wisdom, I should always study together with them.’

“Ananda, you should know that if great bodhisattvas always study in this way, their provisions for enlightenment will swiftly be perfected, they will swiftly realize unsurpassed, perfect enlightenment, and they will encounter no obstacles along the way.

XXV. CHAPTER ON SWIFT PROGRESS

01

At that time, the Venerable Subhuti addressed the Buddha:

– Venerable World-Honored One! If a great bodhisattva trains with regard to exhaustion, is this training in all-knowing wisdom? If this great bodhisattva trains with regard to non-arising, is this training in all-knowing wisdom? If this great bodhisattva trains with regard to cessation, is this training in all-knowing wisdom? If this great bodhisattva trains with regard to non-origination, is this training in all-knowing wisdom? If this great bodhisattva trains with regard to nonexistence, is this training in all-knowing wisdom? If this great bodhisattva trains with regard to complete detachment, is this training in all-knowing wisdom? If this great bodhisattva trains with regard to freedom from defilement, is this training in all-knowing wisdom? If this great bodhisattva trains with regard to empty space, is this training in all-knowing wisdom? If this great bodhisattva trains with regard to the dhatu of Dharma, is this training in all-knowing wisdom? If this great bodhisattva trains with regard to nirvana, is this training in all-knowing wisdom?

The Buddha said to Subhuti:

– If a great bodhisattva trains in this way, this is not training in all-knowing wisdom.

The Venerable Subhuti said to the Buddha:

– World-Honored One! For what reason is a great bodhisattva who trains in this way not training in all-knowing wisdom?

The Buddha said to Subhuti:

– What do you think? Because a Buddha has perfectly realized suchness, he bears the title Tathagata, Arhat, Perfectly Enlightened One. Can suchness be described as exhaustion, and so forth up to nirvana?

Subhuti replied:

– No, Venerable World-Honored One. Why? Because suchness is free from all characteristics; it cannot be described as exhaustion, and so forth up to nirvana.

The Buddha said to Subhuti:

– Therefore, when a great bodhisattva trains in this way, this is not training in all-knowing wisdom.

Subhuti, you should know that if a great bodhisattva does not train with regard to exhaustion, this is training in all-knowing wisdom. Likewise, if he does not train with regard to nirvana, this is training in all-knowing wisdom. Why? Because a Buddha has perfectly realized suchness, he bears the title Tathagata, Arhat, Perfectly Enlightened One. At that time, he realizes the suchness of all-knowing wisdom that is neither exhausted nor, ultimately, nirvana. Therefore, when a great bodhisattva trains in this way, this is training in all-knowing wisdom.

Subhuti, you should know! If a great bodhisattva trains in this way, he is training in the skillful means of prajnaparamita; he is training in the Buddha-ground; he is training in the ten powers, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, and immeasurable and boundless other Buddha-Dharmas. Thus, he has trained in all-knowing wisdom.

Subhuti, you should know! If a great bodhisattva trains in this way, he reaches the ultimate further shore of all training.

Subhuti, you should know! If a great bodhisattva trains in this way, neither any heavenly Mara nor any follower of an external path can subdue him.

Subhuti, you should know! If a great bodhisattva trains in this way, he swiftly attains the bodhisattva’s Dharma-nature of non-retrogression.

Subhuti, you should know! If a great bodhisattva trains in this way, he swiftly abides in the bodhisattva stage of non-retrogression.

Subhuti, you should know! If a great bodhisattva trains in this way, he swiftly takes his seat upon the wondrous seat of bodhi.

Subhuti, you should know! If a great bodhisattva trains in this way, he personally follows the path of the Tathagata, his ancestral forebear.

Subhuti, you should know! If a great bodhisattva trains in this way, he is training in the Dharma that protects and sustains sentient beings; he is training in the nature of great loving-kindness and great compassion.

Subhuti, you should know! If a great bodhisattva trains in this way, he is training in the supreme three turnings of the Dharma wheel with their twelve aspects.

Subhuti, you should know! If a great bodhisattva trains in this way, he is training to establish hundreds of thousands of myriads of kotis of realms of sentient beings in the ultimate peace and bliss of nirvana.

Subhuti, you should know! If a great bodhisattva trains in this way, he is training to ensure that the lineage of the Tathagatas is never severed.

Subhuti, you should know! If a great bodhisattva trains in this way, he is training to open the Buddhas’ gate of ambrosia.

Subhuti, you should know! If a great bodhisattva trains in this way, he is training to securely establish immeasurable, innumerable, and boundless sentient beings in the Dharma of the Three Vehicles.

Subhuti, you should know! If a great bodhisattva trains in this way, he is training to reveal to all sentient beings the true, unconditioned realm of complete quiescence.

Such is training in all-knowing wisdom.

Subhuti, you should know! Inferior sentient beings cannot undertake such training. Why? Because such training seeks to rescue all sentient beings from the immense suffering of birth and death; seeks to establish all sentient beings in vast and excellent welfare; seeks to share with sentient beings the experience of ultimate benefit, peace, and happiness; seeks to realize together with sentient beings the fruit of unsurpassed perfect enlightenment; and seeks to practice together with sentient beings the wondrous practices of benefiting oneself and others, which, like empty space, are vast, uninterrupted, and inexhaustible.

Furthermore, Subhuti! If a great bodhisattva trains in this way, he will certainly not fall into any realm of hell beings, hungry ghosts, asuras, and so forth; he will certainly not be born in a lowly borderland among those holding wrong views; he will certainly not be born into a family of chandalas, a family of corpse bearers, or any other poor, lowly family of immoral livelihood; and he will certainly not be born into a family of artisans, performers, or those engaged in impure commerce.

Furthermore, Subhuti! Wherever a great bodhisattva who trains in this way is born, he will never be blind, deaf, mute, or unable to speak clearly; his limbs will not be crooked, nor will his faculties or bodily members be deficient; he will not be hunchbacked or suffer from strabismus, leprosy, tumors, insanity, hemorrhoids, fistulas, malignant sores, or scabies; his body will be neither excessively tall nor excessively short, nor will he have a dark and unsightly complexion or any filthy skin disease.

Furthermore, Subhuti! If a great bodhisattva trains in this way, in life after life he will always have a perfect retinue, perfect faculties, a perfect body, a clear and pure voice, a dignified and handsome appearance, majestic speech, and the esteem and affection of many people.

Furthermore, Subhuti! Wherever a great bodhisattva who trains in this way is born, he abstains from killing, stealing, sexual misconduct, false and deceptive speech, harsh speech, divisive speech, and foul speech. He also remains free from covetousness, anger, and wrong views. He will certainly never accept false and erroneous doctrines or sustain his livelihood by improper means. Nor will he accept sentient beings who violate the precepts, hold evil views, or slander the Dharma as close companions.

Furthermore, Subhuti! If a great bodhisattva trains in this way, he will never be born among the long-lived gods who are attached to pleasure and possess little wisdom. Why? Because this great bodhisattva has perfected the power of skillful means. Through the power of these skillful means, although he regularly enters the immeasurable dhyanas and the formless samadhis, he is not reborn under their influence, for he is protected by profound prajnaparamita. Having perfected such skillful means, although he constantly enters and emerges from the various samadhis with sovereign mastery, he is not reborn through their power among the long-lived gods, thereby abandoning the practice of the great bodhisattva conduct.

Furthermore, Subhuti! If a great bodhisattva trains in this way, he attains purified powers, purified fearlessnesses, and purified Buddha-Dharmas.

The Venerable Subhuti said to the Buddha:

– World-Honored One! If all dharmas are pure in their intrinsic nature, why do great bodhisattvas who train in this way attain purified powers, purified fearlessnesses, and purified Buddha-Dharmas?

The Buddha said to Subhuti:

“So it is! So it is! It is just as you have said: all dharmas have always been pure in their intrinsic nature. With regard to the intrinsically pure nature of all dharmas, this great bodhisattva diligently cultivates and studies the skillful means of profound prajnaparamita, comprehending them in accordance with reality. The bodhisattva’s mind neither sinks into them nor becomes attached to them, and remains far removed from all afflictive defilements and attachments. Therefore it is said: When a bodhisattva trains in this way, purity is attained with regard to all dharmas. Through this cause and condition, the bodhisattva attains purity of powers, purity of fearlessnesses, and purity of the qualities of a Buddha.

“Furthermore, Subhuti, although all dharmas are pure in their intrinsic nature, ordinary beings lack the knowledge and vision to see and understand this. Wishing to enable them to see, understand, and clearly comprehend it, this great bodhisattva diligently cultivates the skillful means of prajnaparamita, thinking: ‘Having seen, understood, and clearly comprehended the intrinsically pure nature of all dharmas, I shall then awaken all sentient beings to it in accordance with reality, enabling them also to see, understand, and clearly comprehend the intrinsically pure nature of all dharmas.’ When this great bodhisattva trains in this way, the bodhisattva attains purity of powers, purity of fearlessnesses, and purity of the qualities of a Buddha.

“Furthermore, Subhuti, when a great bodhisattva trains in this way, the bodhisattva thoroughly comprehends the diverse mental conduct of sentient beings and, by skillful means, reaches the other shore, enabling sentient beings to know the intrinsically pure nature of all dharmas and to attain utterly pure nirvana.”

Fascicle 552

THE END