大般若波羅蜜多經

XX. CHAPTER ON SUPREME ASPIRATION

Furthermore, Subhuti! If bodhisattvas, with supreme aspiration, seek to realize unsurpassed, complete and perfect enlightenment, they should always draw near to, revere, make offerings to, honor, and praise true and pure spiritual friends.

At that time, Subhuti said to the Buddha:

– Blessed One! Who are the true and pure spiritual friends of a bodhisattva?

The Buddha said to Subhuti:

– All Buddhas are spiritual friends of bodhisattvas. Anyone capable of expounding the profound prajnaparamita, instructing and transmitting it to assemblies of bodhisattvas, and enabling them to awaken to and enter the profound Dharma gateway of prajnaparamita is also called a spiritual friend of bodhisattvas. Giving, pure morality, patient endurance, diligence, meditative concentration, and prajnaparamita should also be understood as spiritual friends of bodhisattvas. Thus, these six paramitas are the teachers, guides, lights, torches, radiance, illumination, dwellings, protection, refuges, destinations, islands, sandbanks, benevolent fathers, and loving mothers of bodhisattvas. All Buddhas of the past, future, and present have relied upon the six paramitas to accomplish their meritorious deeds. Why? Because these six paramitas are able to encompass and preserve all Buddha-Dharmas universally.

Therefore, Subhuti! If bodhisattvas wish to realize unsurpassed, complete and perfect enlightenment, they should train in the six paramitas.

Furthermore, Subhuti! If bodhisattvas wish to train in the six paramitas, they should listen wholeheartedly to, receive and retain, read and recite, and contemplate the meaning and principles of the scriptures of profound prajnaparamita, seeking definitive resolution of their doubts. Why? Because these scriptures of profound prajnaparamita can serve as the guiding principle, the guide, and the mother who gives birth to and nurtures the six paramitas.

Subhuti, you should know: If bodhisattvas wish to attain conduct that does not depend upon the instruction of others, wish to abide on a stage that does not depend upon the instruction of others, wish to dispel the doubts of all sentient beings, and wish to fulfill the aspirations of all sentient beings, they should train in profound prajnaparamita in this way.

The Venerable Subhuti said to the Buddha:

– Blessed One! What is the characteristic of profound prajnaparamita?

The Buddha said to Subhuti:

– Profound prajnaparamita has nonobstruction as its characteristic.

Subhuti said to the Buddha:

– Blessed One! Through many causes and conditions, profound prajnaparamita has the characteristic of nonobstruction. Can all other dharmas also possess it?

The Buddha said to Subhuti:

– Through causes and conditions, profound prajnaparamita has the characteristic of nonobstruction, and other dharmas may also be said to possess it. Why? Because all dharmas, like profound prajnaparamita, are empty and utterly separated.

The Venerable Subhuti said to the Buddha:

– Blessed One! If all dharmas are empty and utterly separated, why is there defilement and purification among sentient beings? Why? Because it cannot be said that dharmas which are empty and utterly separated have defilement or purification; dharmas which are empty and utterly separated cannot realize enlightenment; and apart from dharmas which are empty and utterly separated, there is no separate dharma that can be attained. How should I understand this meaning?

The Buddha said to Subhuti:

– What do you think? Do sentient beings habitually have notions of self and so forth, and minds that cling to self and so forth?

Subhuti replied:

– Blessed One! It is so.

The Buddha said to Subhuti:

– What do you think? Is it because sentient beings cling to self and what belongs to self that there is emptiness and utter separation?

Subhuti replied:

– Blessed One! It is so.

The Buddha said to Subhuti:

– What do you think? Is it because sentient beings cling to self and what belongs to self that they wander through birth and death?

Subhuti replied:

– Blessed One! It is so.

The Buddha said to Subhuti:

– Because sentient beings wander through birth and death in this way, defilement and purification are conventionally established. Because sentient beings mistakenly cling to self and what belongs to self, defilement is spoken of, yet therein no defilement exists. Because sentient beings do not mistakenly cling to self and what belongs to self, purification is spoken of, yet therein no purification exists.

Therefore, Subhuti! Although all dharmas are empty and utterly separated, defilement and purification may nevertheless be conventionally established among sentient beings. If bodhisattvas always practice in this way, this is called practicing prajnaparamita.

The Venerable Subhuti said to the Buddha:

– How rare, Blessed One! Although all dharmas are empty and utterly separated, there is defilement and purification among sentient beings. If bodhisattvas are able to practice in this way, they do not practice form, feeling, perception, formations, or consciousness; they cannot be overcome by the world, by devas, humans, asuras, and others; they surpass all the practices cultivated by sravakas and pratyekabuddhas and reach the unsurpassed state.

Because these great bodhisattvas direct their minds in a manner corresponding with this prajnaparamita, they abide day and night in skillful means, proceed directly toward unsurpassed, complete and perfect enlightenment, and swiftly realize unsurpassed, complete and perfect enlightenment.

The Buddha said to Subhuti:

– Just so! Just so!

Furthermore, Subhuti! What do you think? Suppose that all the sentient beings in this continent of Jambudvipa simultaneously obtained human bodies, then all generated the aspiration for enlightenment and practiced giving throughout their lives, afterward dedicating this giving to enlightenment. Would they, through these causes and conditions, acquire much merit?

Subhuti replied:

– Very much, Blessed One!

The Buddha said to Subhuti:

– If a bodhisattva abides, even for only one day, in a mental orientation corresponding with prajnaparamita, that bodhisattva acquires immeasurably and incalculably more merit than those previously described. Why? Because such a bodhisattva abides, in accordance with reality, in a mental orientation corresponding with profound prajnaparamita and can thereby become a field of merit for all sentient beings. Because this bodhisattva generates a mind of loving-kindness, no sentient being is that bodhisattva’s equal, with the sole exception of the Tathagata, the Arhat, the Completely and Perfectly Enlightened One.

Such a bodhisattva possesses sublime and wondrous wisdom. By virtue of this sublime and wondrous wisdom, the bodhisattva sees sentient beings undergoing great suffering, as though subjected to punishment and slaughter, and generates great compassion. With the divine eye, the bodhisattva also sees sentient beings experiencing the results of uninterrupted karma, falling into the Uninterrupted Hell, and undergoing many kinds of suffering, or being covered by the net of wrong views and unable to perceive the right path.

Having seen this, the bodhisattva feels pity for them and develops still greater disenchantment and dread. Universally taking all sentient beings in the world as the object of contemplation, the bodhisattva generates a mental orientation corresponding with great loving-kindness and compassion: ‘I must become a great teacher and guide so that all sentient beings may escape every suffering.’ Although thinking in this way, the bodhisattva does not abide in this notion, nor does the bodhisattva abide in any other notion.

This is called a bodhisattva possessing the great light of wisdom.

By abiding in this abiding, the bodhisattva can become a field of merit for the entire world. Although the bodhisattva has not yet realized the wisdom of omniscience, the bodhisattva no longer regresses from enlightenment and is able to receive every offering from donors. Such a bodhisattva, abiding in prajnaparamita, can already repay the donors’ kindness fully and is also drawing near to the wisdom of omniscience.

Therefore, bodhisattvas who wish not to accept the offerings of the faithful of the world under false pretenses, who wish to reveal the path of true purity to sentient beings, who wish to bring great benefit to sentient beings, who wish to become a great light for the world, who wish to liberate sentient beings from the prison of birth and death, and who wish to bestow the pure Dharma-eye upon sentient beings should constantly abide in mental attention corresponding with profound prajnaparamita. Because of this mental attention, whatever they say accords with the meaning and purport of prajnaparamita. No other kinds of mental attention ever arise. Why? Because such mental attention of the bodhisattvas, corresponding with profound prajnaparamita, continues in an uninterrupted flow.

It is like a person who never before possessed a precious mani jewel but later acquires one and rejoices with delight. Then, through certain circumstances, he loses it, and his heart becomes deeply sorrowful. He continually remembers it and laments its loss without cease, thinking of what means he might devise to recover that jewel. Consequently, that person constantly remembers the precious jewel and never forgets it. Bodhisattvas are likewise: they constantly abide in mental attention corresponding with profound prajnaparamita. If they do not abide in such mental attention, the mental attention corresponding with the knowledge of all-knowing wisdom will dissipate and be lost.

At that time, Subhuti addressed the Buddha:

– Blessed One! If all dharmas and all acts of mental attention are devoid of intrinsic nature, why do bodhisattvas not depart from the mental attention corresponding with the all-knowing wisdom of prajnaparamita?

The Buddha said to Subhuti:

– If bodhisattvas know that all dharmas and all acts of mental attention are devoid of intrinsic nature, then those bodhisattvas do not depart from the all-knowing wisdom of prajnaparamita. Why? Because the all-knowing wisdom of profound prajnaparamita and all acts of mental attention are empty of intrinsic nature, neither increasing nor diminishing.

The Venerable Subhuti addressed the Buddha:

– Blessed One! If profound prajnaparamita is always empty of intrinsic nature, neither increasing nor diminishing, how can bodhisattvas develop prajnaparamita so that they may draw near to bodhi?

The Buddha said to Subhuti:

– When bodhisattvas practice profound prajnaparamita and know that all dharmas neither increase nor diminish, then with regard to profound prajnaparamita there is likewise neither increase nor diminution. If bodhisattvas are able to hear and understand that all dharmas neither increase nor diminish in this way, without being startled or afraid and without becoming overwhelmed, then these bodhisattvas have brought the practice of profound prajnaparamita to its consummation. They abide on the stage of an irreversible bodhisattva and will swiftly attain unsurpassed, complete, perfect enlightenment.

The Venerable Subhuti asked:

– Blessed One! Can one practice prajnaparamita within prajnaparamita itself?

– Subhuti! No!

– Blessed One! Apart from prajnaparamita, can any dharma be apprehended by which one may practice prajnaparamita?

– Subhuti! No!

– Blessed One! Can one practice prajnaparamita within the emptiness of prajnaparamita itself?

– Subhuti! No!

– Blessed One! Apart from the emptiness of prajnaparamita, can any dharma be apprehended by which one may practice prajnaparamita?

– Subhuti! No!

– Blessed One! Can one practice prajnaparamita within emptiness itself?

– Subhuti! No!

– Blessed One! Apart from emptiness, can any dharma be apprehended by which one may practice prajnaparamita?

– Subhuti! No!

– Blessed One! Can one practice emptiness within emptiness itself?

– Subhuti! No!

– Blessed One! Apart from emptiness, can any dharma be apprehended by which one may practice emptiness?

– Subhuti! No!

– Blessed One! Can one practice emptiness within prajnaparamita itself?

– Subhuti! No!

– Blessed One! Apart from prajnaparamita, can any dharma be apprehended by which one may practice emptiness?

– Subhuti! No!

– Blessed One! Can one practice prajnaparamita and practice emptiness within form, feeling, perception, formations, consciousness, and so forth themselves?

– Subhuti! No!

– Blessed One! Apart from form, feeling, perception, formations, consciousness, and so forth, can any dharma be apprehended by which one may practice prajnaparamita and practice emptiness?

– Subhuti! No!

– Blessed One! Can one practice prajnaparamita and practice emptiness within the emptiness of form, feeling, perception, formations, consciousness, and so forth itself?

– Subhuti! No!

– Blessed One! Apart from the emptiness of form, feeling, perception, formations, consciousness, and so forth, can one practice prajnaparamita and practice emptiness?

– Subhuti! No!

Subhuti again addressed the Buddha:

– Blessed One! If this is so, then by means of what dharmas can bodhisattvas practice prajnaparamita and practice emptiness?

The Buddha said to Subhuti:

– What do you think? Do you see any dharma by which one may practice prajnaparamita and practice emptiness?

Subhuti replied:

– Blessed One! No!

The Buddha said to Subhuti:

– What do you think? Do you see prajnaparamita, and do you see emptiness as that which bodhisattvas practice?

Subhuti replied:

– Blessed One! No!

The Buddha said to Subhuti:

– What do you think? Can a dharma that you do not see be apprehended?

Subhuti replied:

– Blessed One! No!

The Buddha said to Subhuti:

– What do you think? Does that inapprehensible dharma arise?

Subhuti replied:

– Blessed One! No!

The Buddha said to Subhuti:

– The true nature of dharmas that you neither see nor apprehend is the bodhisattva's acceptance of the non-arising of dharmas. When bodhisattvas accomplish such acceptance, they receive the prediction of unsurpassed, complete, perfect enlightenment. This is also called the Tathagata's fearless path. If bodhisattvas diligently practice this path yet fail to attain unsurpassed, complete, perfect enlightenment, great wisdom, wondrous wisdom, spontaneous wisdom, all-knowing wisdom, and the wisdom of the Tathagata, that is impossible.

The Venerable Subhuti addressed the Buddha:

– Blessed One! Do bodhisattvas receive the prediction of the Buddha's enlightenment because dharmas are non-arising?

– Subhuti! It is not so.

– Blessed One! If so, how can bodhisattvas receive the prediction of the Buddha's enlightenment?

The Buddha said to Subhuti:

– What do you think? Do you see any dharma by which the prediction of the Buddha's enlightenment may be received?

Subhuti replied:

– Blessed One! No! I do not see any dharma by which the prediction of the Buddha's enlightenment may be received. Nor do I see any person who can attain the Buddha's enlightenment, the time of attainment, the place of attainment, that by means of which it is attained, or any dharma that is attained.

The Buddha said to Subhuti:

– Because all dharmas are inapprehensible, one should not think: “This is that which attains; this is the Buddha's enlightenment that is attained.”

At that time, Sakra, lord of the devas, addressed the Buddha:

– Blessed One! Such prajnaparamita is exceedingly profound, difficult to see, difficult to understand, and ultimately detached. Sentient beings who possess only a few roots of virtue cannot copy, hear, receive and retain, read, or recite such profound prajnaparamita.

The Buddha then said to Sakra, lord of the devas:

– Just so! Just so! It is as you say. Kausika! Suppose all sentient beings in this Jambudvipa were to perfect the ten wholesome courses of karma. Compared with the merit acquired by one who copies, listens to, accepts and retains, reads, and recites the profound prajnaparamita scripture, such merit would not equal even one hundredth part, one thousandth part, or even one infinitesimal part of it.

At that time, a bhiksu said to Sakra, Lord of the Devas:

– If someone copies, listens to, accepts and retains, reads, and recites the prajnaparamita, would that person acquire merit surpassing yours?

Sakra, Lord of the Devas, replied:

– Those sentient beings surpass me merely upon first giving rise to the aspiration; how much more so when they copy, listen to, accept and retain, read, recite, diligently cultivate and study, and contemplate the prajnaparamita in accordance with the Dharma. Bhiksu, you should know that such sentient beings are bodhisattvas. The measure of merit acquired by those bodhisattvas surpasses that of the entire world, including devas, humans, asuras, and others. The measure of merit acquired by those bodhisattvas also surpasses that of all stream-enterers, once-returners, non-returners, arhats, and pratyekabuddhas; it also surpasses that of all bodhisattvas who, while lacking the skillful means of the prajnaparamita, cultivate the paramitas of generosity, pure morality, patient endurance, diligence, meditation, and other virtues.

Bhiksu, you should know that if bodhisattvas, in accordance with the teaching, cultivate the profound prajnaparamita by means of skillful means, these bodhisattvas surpass the entire world, including devas, humans, asuras, and others. The world, including devas, humans, asuras, and others, should all make offerings to them. Why? Because these bodhisattvas are able to cultivate the profound prajnaparamita ultimately and in accordance with the teaching. These bodhisattvas are able to ensure that the lineage of the wisdom of omniscience continues without interruption; they are never separated from the Buddhas, the Blessed Ones; they are never separated from the wondrous seat of enlightenment; and they are always able to rescue sentient beings sinking in the mire of birth and death.

When these bodhisattvas train in this way, they always train in the Dharma in which bodhisattvas should train and do not train in the Dharma in which the Two Vehicles train. Deities and others constantly follow and protect them. The Four Great Heavenly Kings come to them, pay reverence and make offerings, and together say: “Excellent, Mahasattva! You should diligently and energetically train in the Dharma in which bodhisattvas should train. You will soon sit securely upon the wondrous seat of enlightenment and soon attain unsurpassed, perfect enlightenment. Just as the Heavenly Kings formerly presented the four bowls, so shall we present them as well.”

Bhiksu, you should know that even we, the heavenly Sakras, go to these bodhisattvas, pay reverence, and make offerings to them; how much more so other deities.

Bhiksu, you should know that when these bodhisattvas train in this way, all Tathagatas and bodhisattvas, devas, nagas, and others constantly follow and guard them. For this reason, all the dangers and hardships of the world that cause suffering of body and mind cannot harm them, nor can various illnesses arise in them.

Bhiksu, you should know that these bodhisattvas obtain such supreme benefits in the present life, while their merit in future lives is immeasurable and boundless.

At that time, Ananda thought to himself: Does Sakra, Lord of the Devas, praise the bodhisattvas’ merit in this way through his own eloquence, or is he empowered by the Tathagata’s spiritual might?

Through the Buddha’s spiritual might, Sakra, Lord of the Devas, knew Ananda’s thought and said:

– Venerable Sir! This is not due to my own eloquence, but to the empowerment of the Tathagata’s spiritual might.

The Buddha then said to Ananda:

– Just so! Just so! Today Sakra, Lord of the Devas, is able to speak in this way because he relies upon the Buddha’s spiritual might.

Ananda, you should know that whenever a bodhisattva contemplates and trains in the profound prajnaparamita, all the evil maras throughout the great trichiliocosm become doubtful and afraid, thinking: Are these bodhisattvas at the stage of attaining nirvana? Will they retreat into the stage of the Two Vehicles? Or will they proceed directly to unsurpassed, perfect enlightenment, turn the wondrous wheel of Dharma, and empty my realm?

XXI. CHAPTER ON TRAINING

Furthermore, Ananda! Whenever a bodhisattva trains in the prajnaparamita, diligently day and night without ever abandoning it, Mara’s retinue are as though arrows have pierced their hearts. Trembling with fear, distressed and alarmed, they can neither sit nor stand at ease.

Furthermore, Ananda! Whenever a bodhisattva trains in the prajnaparamita, practicing with single-minded diligence day and night and advancing toward nirvana, Mara’s retinue go to that bodhisattva and conjure various terrifying phenomena, seeking to fill the bodhisattva’s body and mind with terror and fright, sufficient to cause the aspiration for great enlightenment gradually to retreat.

Furthermore, Ananda! Not all bodhisattvas who train in the prajnaparamita are disturbed by evil maras. If, in previous lives, certain bodhisattvas heard this profound prajnaparamita but had no faith or understanding and slandered and disparaged it, then when those bodhisattvas train in the prajnaparamita, they are immediately disturbed by evil maras.

Furthermore, Ananda! If bodhisattvas, upon hearing the profound prajnaparamita, doubt and hesitate as to whether it exists or does not exist, then when these bodhisattvas train in the prajnaparamita, they are immediately disturbed by evil maras.

Furthermore, Ananda! If bodhisattvas distance themselves from good spiritual friends, come under the control of bad companions, and do not hear the profound meaning of the prajnaparamita, then because they have not heard it, they neither perceive nor know how to train in the profound prajnaparamita. When these bodhisattvas train in the prajnaparamita, they are immediately disturbed by evil maras.

Furthermore, Ananda! If bodhisattvas come under the control of false teachings, evil Mara then thinks: This bodhisattva is my companion. He will cause immeasurable numbers of people to abandon the true Dharma and will bring my wishes to fulfillment. When these bodhisattvas train in the prajnaparamita, they are immediately disturbed by evil maras.

Furthermore, Ananda! If, upon hearing the profound prajnaparamita scripture being taught, bodhisattvas say to other bodhisattvas: “The meaning of this prajnaparamita is profound, difficult to believe and difficult to understand. What purpose is there, then, in copying, accepting and retaining, reading, and reciting it? Even I cannot fathom its source, much less those of shallow wisdom and meager merit,” then when these bodhisattvas train in the prajnaparamita, they are immediately disturbed by evil maras.

Furthermore, Ananda! If bodhisattvas scorn and disparage other bodhisattvas, saying: “I am able to abide in the true practice of complete seclusion, but none of you are,” evil Mara then rejoices with delight, and when these bodhisattvas train in the prajnaparamita, they are immediately disturbed by evil maras.

Furthermore, Ananda! When bodhisattvas rely upon their own renown, lineage, and merit from practicing the dhutas, and disparage assemblies of bodhisattvas who cultivate other supreme and wholesome dharmas, continually praising themselves while denigrating, censuring, and reviling others, they truly do not possess the characteristics and conduct of non-retrogression, yet they believe that they do, and consequently give rise to afflictions.

At that time, Mara is greatly delighted and thinks: “This bodhisattva ensures that my palaces and realm will not be left empty, and moreover increases the realms of hell beings, animals, and hungry ghosts.” Mara then lends that person his supernatural power, causing the person’s authoritative eloquence to increase further, so that many people believe and accept what that person says. Consequently, they are exhorted to develop the same wrong views as that person.

Once they share those wrong views, they follow that person’s false teachings. Having followed those false teachings, their afflictions grow stronger; because their minds are distorted, they produce the three kinds of karma and continually undergo undesirable results. Through these causes and conditions, the evil destinies increase, making Mara’s palaces ever more crowded.

Mara is therefore jubilant and exultant, freely doing whatever he wishes. Thus, while these bodhisattvas are studying prajnaparamita, they are disrupted by Mara.

Furthermore, Ananda! When bodhisattvas seeking the vehicles of the shravakas or pratyekabuddhas disparage, quarrel with, and slander one another, Mara thinks: “Although these bodhisattvas are far from enlightenment, they are not extremely far from it; although they are close to the evil destinies, they are not extremely close to them.” When bodhisattvas and good men and others who abide in the bodhisattva vehicle disparage, quarrel with, and slander one another, Mara thinks: “These two bodhisattvas are extremely far from enlightenment and extremely close to the evil destinies.” Having thought this, Mara becomes jubilant and exultant, and the power of his hosts increases.

He causes the friends on both sides to contend without end and makes immeasurable, boundless numbers of other sentient beings become deeply disenchanted with the Mahayana. While these bodhisattvas are studying prajnaparamita, they are disrupted by Mara.

Furthermore, Ananda! If bodhisattvas who have not yet received the prediction of non-retrogression from enlightenment develop harmful thoughts toward bodhisattvas who have already received the prediction of non-retrogression from enlightenment, contending with, disparaging, censuring, abusing, and slandering them, then for as many unbeneficial thoughts as these bodhisattvas give rise to, they regress for that many kalpas from the supreme practices they previously cultivated, remain separated from spiritual friends for that many lifetimes, and undergo the bonds of birth and death for that many more lifetimes.

If they do not abandon the mind of great enlightenment, they must once again don the armor of the great vow for that many kalpas and diligently cultivate the supreme practices without interruption; only afterward will they restore that measure of merit.

At that time, Ananda said to the Buddha:

“World-Honored One! Once these bodhisattvas have given rise to evil thoughts and incurred the suffering resulting from the offenses of samsara, must they continue in the cycle of rebirth for that many lifetimes, or can they also escape midway? Once these bodhisattvas have regressed from the supreme practices, must they diligently practice without interruption for that many kalpas before they can restore them, or can they recover their former state midway?”

The Buddha told Ananda:

“For bodhisattvas, pratyekabuddhas, and shravakas, I teach the means of escaping offenses and restoring wholesome dharmas.

“Ananda, you should know! If, after committing this offense, bodhisattvas feel no shame, harbor their evil without relinquishing it, and refuse to disclose and repent of it in accordance with the Dharma, I say that for such people there is no possibility of escaping the suffering caused by the offense or restoring wholesome dharmas midway. If, after committing this offense, bodhisattvas instead feel increasingly ashamed, do not harbor evil thoughts, seek out a suitable person, and disclose and repent of their offense in accordance with the Dharma, thinking: ‘I have now obtained a human body, which is inherently difficult to obtain; why did I allow such an offense to arise and thereby lose such great benefit!

I should benefit all sentient beings; why did I harm them! I should respectfully serve all sentient beings as a servant serves a master; why did I arrogantly disparage, insult, and humiliate them! I should endure every beating and reproach inflicted by all sentient beings; why did I answer them with brutal words and deeds!

I should reconcile all sentient beings and cause them to respect and cherish one another; why did I utter vicious words to oppose them! I should forever endure being trampled upon by all sentient beings, like a road or a bridge; why did I instead humiliate them! I seek unsurpassed, complete and perfect enlightenment in order to rescue sentient beings from the great suffering of samsara and enable them to attain the ultimate peace and bliss of nirvana; why did I instead wish to bring them suffering?

From now until the end of future time, I should be as though foolish, mute, blind, and deaf, making no discriminations concerning sentient beings. Even if my head, feet, or arms are severed, or my eyes are gouged out, my ears cut off, my nose sliced away, my tongue cut out, or every limb and part of my body is sawn apart, I shall resolutely never give rise to evil toward those sentient beings. If I give rise to evil, I shall immediately lose the aspiration to seek unsurpassed, complete and perfect enlightenment, obstruct my quest for the knowledge of all-knowing wisdom, and become unable to benefit sentient beings and bring them peace and happiness.’ Ananda, you should know!

I say that these bodhisattvas can escape the offense and restore wholesome dharmas midway. They need not pass through so many kalpas, will not be disrupted by Mara, and will swiftly realize unsurpassed, complete and perfect enlightenment.

“Furthermore, Ananda! Assemblies of bodhisattvas should not associate with those who seek the vehicles of the shravakas or pratyekabuddhas. Even if they associate with them, they should not live together with them. Even if they live together with them, they should not discuss, determine, or examine meanings and principles together with them, lest because of this their minds give rise to anger or they utter harsh words, thereby obstructing unsurpassed, complete and perfect enlightenment and ruining the boundless practices of a bodhisattva.

“If bodhisattvas live together with good men and others who abide in the bodhisattva vehicle, they should regard one another as great teachers, showing respect and reverence and following one another’s guidance. They should further think: ‘Those bodhisattvas are our truly pure spiritual friends. We ride in the same vessel, travel the same path, arrive at the same destination, and undertake the same work. We study during the same period, study in the same place, and study the same teaching.’ If they study in this way, there will be no differences among them.

“They should further think: ‘If that bodhisattva harbors mixed intentions, I shall not study together with that bodhisattva. If that bodhisattva is free from mixed intentions, I shall always study together with that bodhisattva.’ If bodhisattvas study in this way, they will swiftly realize the knowledge of all-knowing wisdom that they seek.”

At that time, Subhuti said to the Buddha:

“World-Honored One! If bodhisattvas study for the sake of exhaustion, study for the sake of non-arising, study for the sake of separation, and study for the sake of cessation, are they studying the knowledge of all-knowing wisdom?”

The Buddha told Subhuti:

“If bodhisattvas study in this way, they are not studying the knowledge of all-knowing wisdom.”

The Venerable Subhuti said to the Buddha:

“World-Honored One! For what reason, when bodhisattvas study in this way, are they not studying the knowledge of all-knowing wisdom?”

The Buddha told Subhuti:

“What do you think? Because a Buddha perfectly realizes suchness, he bears the designation Tathagata, Arhat, Completely and Perfectly Awakened One. Can suchness be described as subject to exhaustion, and so forth, through cessation?”

Subhuti replied:

“No, World-Honored One! Why? Because suchness is without characteristics and cannot be described as subject to exhaustion, and so forth, through cessation.”

The Buddha told Subhuti:

– Therefore, when bodhisattvas train in this way, they are not training in the wisdom of all-knowledge. If bodhisattvas train not for the sake of exhaustion, and so forth, up to training not for the sake of cessation, then, when they train in this way, they train in the wisdom of all-knowledge; they also train in prajnaparamita, and they also train in the Buddha’s Grounds, Powers, Fearlessnesses, and so forth, as well as the boundless other qualities of a Buddha.

Subhuti, you should know: When bodhisattvas train in this way, they reach the ultimate culmination of all training. Neither heavenly maras nor followers of other paths can overcome them; they eradicate all evils and perfect all virtues. Only a very small number of sentient beings are able to train in this way. Therefore, bodhisattvas who wish to be counted among that very small number of sentient beings should diligently cultivate and train in the skillful means of profound prajnaparamita.

XXII. CHAPTER ON PLANTING ROOTS OF VIRTUE

01

Furthermore, Subhuti! If bodhisattvas cultivate and train in the skillful means of profound prajnaparamita in this way, they do not give rise to a mind associated with weakness, nor do they give rise to a mind associated with miserliness, breaches of precepts, anger, indolence, distraction, faulty wisdom, or doubt.

Furthermore, Subhuti! If bodhisattvas cultivate and train in the skillful means of profound prajnaparamita in this way, they are able to encompass all paramitas. Just as the view of a self in the body can fully encompass the sixty-two views, so does prajnaparamita encompass all paramitas.

Just as the faculty of life can universally encompass all the other faculties, and when the faculty of life ceases, the other faculties cease along with it, so too does prajnaparamita encompass all paramitas; if prajnaparamita is lost, all paramitas are lost. Why is this? Because profound prajnaparamita can preserve all supreme wholesome qualities and eradicate all evil and unwholesome qualities.

Therefore, Subhuti, bodhisattvas who wish to preserve all paramitas should train in prajnaparamita. If bodhisattvas are able to cultivate and train in prajnaparamita, they become the most honored and most excellent among sentient beings.

Furthermore, Subhuti! What do you think? Are the sentient beings in this great trichiliocosm numerous?

Subhuti replied:

– Blessed One! They are exceedingly numerous! The sentient beings in Jambudvipa alone are already numerous, how much more so those throughout the trichiliocosm.

The Buddha said to Subhuti:

– Suppose that all sentient beings in the great trichiliocosm became bodhisattvas, and each of these bodhisattvas used the finest musical instruments throughout their entire lives to make offerings to all sentient beings. What do you think? Would the merit gained by these bodhisattvas through such causes and conditions be great?

Subhuti replied:

– Blessed One! It would be exceedingly great.

The Buddha said to Subhuti:

– If a bodhisattva cultivates and trains in prajnaparamita for merely the time it takes to snap one’s fingers, that person’s merit surpasses theirs by an immeasurable and boundless amount. Why is this? Because profound prajnaparamita is replete with benefits and can safeguard the attainment of unsurpassed perfect enlightenment.

Therefore, Subhuti! Bodhisattvas who wish to realize unsurpassed perfect enlightenment; who wish to become foremost among all sentient beings; who wish to benefit all sentient beings universally; who wish to become a refuge for all sentient beings; who wish to perfect all the qualities of a Buddha; who wish to go where the Buddhas have gone; who wish to sport where the Buddhas have sported; who wish to utter the great lion’s roar uttered by the Buddhas; and who wish, with a single voice, to proclaim the true Dharma to all sentient beings throughout the great trichiliocosm, enabling them all to obtain great benefit, should train in prajnaparamita.

Subhuti, you should know: I have never seen any bodhisattva who cultivated and trained in profound prajnaparamita fail to obtain supreme worldly and supramundane merits and benefits.

At that time, Subhuti said to the Buddha:

– Blessed One! Do bodhisattvas who cultivate and train in profound prajnaparamita also attain the meritorious roots of virtue of sravakas and pratyekabuddhas?

The Buddha said to Subhuti:

– Bodhisattvas are also able to attain all the meritorious roots of virtue of sravakas and pratyekabuddhas, but their minds do not delight in or abide in those attainments. Through the vision of superior wisdom, they do not contemplate them in a distorted manner. They transcend the stages of the sravakas and pratyekabuddhas, and reveal and teach them to sentient beings, enabling all to attain realization.

Furthermore, Subhuti! When bodhisattvas train in this way, they are the truly pure fields of merit for the entire world—for devas, humans, asuras, and others. They surpass the worldly fields of merit of sravakas and pratyekabuddhas, and can swiftly attain the wisdom of all-knowledge, never relinquishing profound prajnaparamita. If bodhisattvas are able to cultivate profound prajnaparamita, you should know that they have attained irreversibility from the wisdom of all-knowledge, have left far behind the stages of sravakas, pratyekabuddhas, and others, and have drawn near to unsurpassed perfect enlightenment.

Subhuti, you should know: If bodhisattvas think, ‘This is prajnaparamita. By relying upon this prajnaparamita, I am able to give rise to the wisdom of all-knowledge,’ then these bodhisattvas are not practitioners of prajnaparamita, nor do they see or know prajnaparamita. If bodhisattvas do not think, ‘This is prajnaparamita. Only by relying upon this prajnaparamita am I able to give rise to the wisdom of all-knowledge,’ then these bodhisattvas are indeed practitioners of prajnaparamita and are also able to know and see prajnaparamita.

Furthermore, Subhuti! If bodhisattvas neither see, hear, comprehend, nor know prajnaparamita, then they neither see, hear, comprehend, nor know any dharma, nor do they make discriminations while cultivating prajnaparamita.

At that time, Sakra, Lord of the Devas, thought: If bodhisattvas who cultivate prajnaparamita already surpass all kinds of sentient beings, how much more so when they attain unsurpassed perfect enlightenment. If sentient beings who hear the name of the wisdom of all-knowledge and increasingly give rise to faith and understanding thereby obtain wholesome benefits among humankind and attain the most excellent worldly life, how much more so those who arouse the aspiration for unsurpassed perfect enlightenment or are able to listen to profound prajnaparamita. These sentient beings are greatly revered and cherished by the world and are therefore able to tame all sentient beings.

Having thought thus, he immediately conjured wondrous incense and flowers and presented them to the Tathagata and the bodhisattvas. After presenting the flowers, he made this vow:

– If bodhisattvas seek to proceed directly toward unsurpassed perfect enlightenment, then through the meritorious roots of virtue that I have generated, may they swiftly perfect the qualities of a Buddha. May their quest for the Dharma of all-knowledge and the undefiled qualities swiftly be fulfilled.

After making this vow, he said to the Buddha:

“Blessed One! If good men and others who abide in the bodhisattva vehicle have already aroused the aspiration for unsurpassed, perfect enlightenment, I shall never give rise to any thought that would cause them to lose the aspiration for great enlightenment. I shall never give rise to any thought that would cause bodhisattvas to become disheartened with great enlightenment and retreat to the stages of the sravakas or pratyekabuddhas.

I shall never give rise to any thought that would cause bodhisattvas to abandon the mental resolve associated with great compassion. If bodhisattvas have already aroused the great aspiration, I vow that their resolve will grow ever stronger. Having seen the various sufferings of samsara, may those bodhisattvas, wishing to benefit and bring happiness to the worlds of gods, humans, asuras, and others, bring forth countless steadfast great vows: ‘Having crossed over myself, I must also diligently strive to bring across those who have not yet crossed over.

Having attained liberation myself, I must also diligently strive to liberate those who have not yet been liberated. Having attained peace and security myself, I must also diligently strive to bring peace and security to those who have not yet attained them. Having myself realized ultimate nirvana, I must also diligently strive to enable those who have not yet realized it to realize ultimate nirvana.’

“Blessed One! How much merit do sentient beings acquire if they wholeheartedly rejoice in the virtues of bodhisattvas who have newly aroused the aspiration? How much merit do they acquire if they wholeheartedly rejoice in the virtues of bodhisattvas who aroused the aspiration long ago and cultivate the supreme practices, in the virtues of bodhisattvas at the stage of non-retrogression, and in the virtues of bodhisattvas bound to only one more birth?”

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

“One may be able to know the weight of Mount Sumeru, but one cannot know the merit generated by sentient beings through this mind of rejoicing. One may even be able to know the weight of the trichiliocosm, yet one cannot know the merit generated by sentient beings through such wholehearted rejoicing.”

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

“Blessed One! If sentient beings are unable to arouse a mind of rejoicing in the meritorious roots and virtues of bodhisattvas from the time they first arouse the aspiration until they attain Buddhahood, or if they neither hear nor know of the virtue of others’ rejoicing, one should know that such people are all under Mara’s control, have been deluded by Mara, and are companions of Mara who, after dying in the realm of the heavenly Maras, have been born here.

Why is this? If bodhisattvas arouse the aspiration for enlightenment, cultivate the bodhisattva practices, attain non-retrogression, and reach the ultimate stage, and if others can bring forth a mind of rejoicing in them, those others will certainly be able to destroy Mara’s retinue and swiftly realize the knowledge of all modes. If sentient beings wholeheartedly revere the precious Buddha, Dharma, and Sangha and, wherever they may be, always wish to see the Buddha, hear the Dharma, and encounter the Sangha, they should all the more rejoice in the meritorious roots and virtues of bodhisattvas, dedicate them to enlightenment, and remain free from attachment.

If they can always do so, they will swiftly realize unsurpassed, perfect enlightenment, vanquish the hosts of Maras, and benefit and bring happiness to sentient beings.”

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

“So it is! So it is! It is just as you have said.

Kausika, if sentient beings wholeheartedly rejoice in the meritorious roots and virtues of bodhisattvas and dedicate them to enlightenment, they will swiftly perfect the bodhisattva practices and swiftly realize unsurpassed, perfect enlightenment. If sentient beings wholeheartedly rejoice in the meritorious roots and virtues of bodhisattvas and dedicate them to enlightenment, they will possess great power, always be able to attend upon the Buddhas, the Blessed Ones, and clearly comprehend the meaning and principles of the profound scriptures.

Wherever they are born, all beings in the world will honor and make offerings to them. They will see no ugly forms, hear no unpleasant sounds, smell no foul odors, taste no disagreeable flavors, experience no defiling contacts, entertain no evil thoughts, and encounter no unfortunate destinies. Born among gods and humans, they will always enjoy supreme bliss.

“Why is this? Kausika, it is because these sentient beings can wholeheartedly rejoice in the immeasurable virtues of bodhisattvas and dedicate them to enlightenment. Their roots of merit will increase, and they will swiftly realize the knowledge of all modes, benefit and bring happiness to immeasurably and incalculably many sentient beings, and establish them in the realm of nirvana without remainder. Why is this? Kausika, good men and others who abide in the bodhisattva vehicle should rejoice in the meritorious roots and virtues of all bodhisattvas, dedicate them to enlightenment, and benefit and bring happiness to boundlessly many kinds of sentient beings.”

Subhuti then said to the Buddha:

“Blessed One! Since the mind is like an illusion, how can a bodhisattva realize unsurpassed, perfect enlightenment?”

The Buddha said to Subhuti:

“What do you think? Do you perceive a mind that is like an illusion?”

Subhuti replied:

“Blessed One, no.”

The Buddha said to Subhuti:

“What do you think? Do you perceive an illusion?”

Subhuti replied:

“Blessed One, no.”

The Buddha said to Subhuti:

“What do you think? If you perceive neither an illusion nor a mind like an illusion, and if that which perceives neither an illusion nor a mind like an illusion—if you perceive such a mind, can it attain enlightenment?”

Subhuti replied:

“Blessed One, no.”

The Buddha said to Subhuti:

“What do you think? Apart from the illusion and apart from the mind like an illusion, do you perceive any such dharma that can attain enlightenment?”

Subhuti replied:

“Blessed One, no! I do not perceive any dharmas whatsoever, either existent or nonexistent, in any dharma apart from the mind. Because all dharmas are completely detached, they cannot be described as existent or nonexistent.

If a dharma cannot be described as existent or nonexistent, it cannot be said to attain enlightenment, nor can a nonexistent dharma attain enlightenment. Therefore, this prajnaparamita is also completely detached and thus should neither be cultivated nor abandoned, nor should there be any arising. Unsurpassed, perfect enlightenment is also completely detached, so how can it be said that assemblies of bodhisattvas can realize enlightenment by relying upon profound prajnaparamita?

Thus, it is rightly impossible to say that prajnaparamita can realize unsurpassed, perfect enlightenment, because a detached dharma cannot attain a detached dharma.”

The Buddha said to Subhuti:

“Excellent! Excellent! So it is! So it is! Profound prajnaparamita is completely detached from unsurpassed enlightenment. Because profound prajnaparamita is completely detached, the attainment of unsurpassed enlightenment is completely detached. If prajnaparamita were not completely detached, it would not truly be prajnaparamita. Therefore, Subhuti, great enlightenment is not attained without relying upon profound prajnaparamita. Although a detached dharma cannot attain a detached dharma, enlightenment is nevertheless attained. Great enlightenment is not attained without relying upon profound prajnaparamita. Therefore, bodhisattvas who wish to attain unsurpassed, perfect enlightenment should diligently study and cultivate profound prajnaparamita.

Fascicle 564

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