大般若波羅蜜多經

02

At that time, Most Excellent again addressed the Buddha:

“World-Honored One! When great bodhisattvas practice profound prajnaparamita for the liberation of sentient beings, what signs do they manifest?”

The Buddha said to Most Excellent:

“Divine King, you should know! The characteristics of profound prajnaparamita are unattainable. For the sake of liberating sentient beings, through the mighty power of skillful means, they manifest signs to teach and transform them, from entering their mother’s womb through entering nirvana.

Why is this? Because devas, clinging to permanence and believing that they will never fall from their state, are shown the sign of entering a mother’s womb by bodhisattvas practicing profound prajnaparamita through skillful means, in order to destroy that former attachment. This causes the devas to give rise to the perception of impermanence and think: ‘The most excellent and most honored one in the world, without equal and undefiled by sensual desire, nevertheless undergoes descent; how then could other devas be permanent?

Therefore, we must not be heedless. We must diligently maintain mindfulness and cultivate the path.’ Just as, upon seeing that even the sun must sometimes set and disappear, one knows that the light of a firefly cannot endure for long.

“Moreover, some devas live heedlessly, intoxicated by sensual pleasures. They do not cultivate the true Dharma but abandon themselves to amusement. Although they dwell with the bodhisattva in the celestial palace, they do not come to pay homage or inquire about the Dharma. Instead, they all think: ‘For now, let us enjoy sensual pleasures. Tomorrow we shall go to the bodhisattva and inquire about the Dharma.’ Having thought this, they say:

“‘Since we always dwell here with the bodhisattva, how could it be too late to cultivate?’ Therefore, to destroy such heedless conduct, the bodhisattva practicing profound prajnaparamita diligently cultivates with the urgency of one extinguishing a fire upon his head and manifests descent from the celestial realm. This manifestation has two causes:

“1. To cause the devas to abandon heedlessness.

“2. To enable all sentient beings to behold him.

“For in the world there are also inferior sentient beings with few roots of goodness who would be unable to behold the Buddha attaining unsurpassed enlightenment and turning the wondrous Dharma wheel. Therefore, the bodhisattva must manifest as a child playing in the inner palace. If he were to assume other forms to teach the Dharma, it is feared that the women of the inner palace would find it difficult to believe him. Therefore, the bodhisattva manifests as a child.

“For those of noble virtue who are able to renounce secular life, the bodhisattva manifests the going forth into homelessness for their sake.

“Moreover, some devas and humans think: ‘By sitting at ease and enjoying pleasures, one cannot attain the noble path.’ For their sake, the bodhisattva manifests ascetic practices. In order to subdue the ascetic practices of non-Buddhist practitioners, the bodhisattva manifests ascetic practices that are difficult to perform.

“Moreover, some devas and humans make this vow day and night: ‘When the bodhisattva proceeds to the seat of enlightenment, we devas and humans shall reverently make offerings to him.’ For their sake, the bodhisattva proceeds to the seat of enlightenment. After innumerable devas and humans have made offerings, they all acquire the causes and conditions for enlightenment.

“Moreover, some devas and humans think: ‘Evil maras and non-Buddhist practitioners obstruct the true Dharma. May the bodhisattvas sit upon the seat of enlightenment and subdue the evil maras and non-Buddhist practitioners, so that all those possessing true faith may behold the Dharma.’

“After the bodhisattva attains perfect enlightenment, voices of praise resound throughout the vast trichiliocosm:

“‘The sun of the Buddha has appeared in the world, causing the light of the fireflies to vanish.’

“The devas and others say:

“‘May I, in a future life, attain unsurpassed enlightenment just as the bodhisattva has attained enlightenment today, and sit upon the seat of enlightenment for the sake of sentient beings.’

“Moreover, some devas, humans, and others say:

“‘May we behold the Great Teacher attain the wisdom of all, the wisdom of all aspects, wisdom without a teacher, and naturally arisen wisdom.’ These are sentient beings who do not seek liberation, yet whose faculties have matured for the profound true Dharma. For the sake of these sentient beings, the bodhisattva manifests the three turnings and twelve aspects of the unsurpassed Dharma wheel.

“Moreover, some devas and humans wish to behold final quiescence. For their sake, the bodhisattva manifests final quiescence.

“Divine King, you should know: Great bodhisattvas who practice profound prajnaparamita are able to manifest such signs of transformation.

“Divine King, you should know: Great bodhisattvas who practice profound prajnaparamita will certainly not be born in unfavorable realms. Why is this? Because those without merit cannot even hear the name prajnaparamita.

“Furthermore, these bodhisattvas always remain far removed from evil karma and never violate the precepts established by the Buddha. Their minds are free from jealousy, and their bodies and speech commit no transgressions. Having planted many roots of goodness in the presence of innumerable Buddhas in the past, they are replete with merit, wisdom, and excellent skillful means. They have accomplished great vows, delight in tranquility, diligently cultivate with vigor, and abandon indolence.

“Divine King, you should know: These bodhisattvas possess no evil karma that could cause them to fall into the hells, because they constantly practice the ten wholesome paths of karma. These bodhisattvas do not violate the precepts but always guard the precepts they have undertaken, and thus avoid falling into the animal realm. These bodhisattvas harbor no jealousy and do not fall into the realm of hungry ghosts.

They are not born into families holding wrong views; they always encounter good spiritual friends and remain far removed from bad companions. Why is this? Because they planted many roots of goodness in the presence of innumerable Buddhas in past ages, they are born into wealthy, honored, and powerful circumstances, replete with right view.

When these bodhisattvas assume a body, all their faculties are complete, and they become suitable vessels for the Buddha’s Dharma. Why is this? Because in past ages they made offerings to the Buddhas, listened to the true Dharma, and reverently paid homage to the great assembly.

Therefore, wherever they are born, all their faculties are complete, their appearance is handsome, and they become suitable vessels for the Buddha’s Dharma. These bodhisattvas are not born in borderlands with dull faculties and ignorance, unable to distinguish good from evil, where speech and meaning are incompatible with vessels of the Buddha’s Dharma and where people know nothing of shramanas, brahmins, and others. Why is this?

Because bodhisattvas are certain to be born in the central regions of a country, with keen faculties and wisdom. They speak fluently, clearly understand the meaning of language, are suitable vessels for the Buddha’s Dharma, and clearly know shramanas, brahmins, and others. Why is this?

Because in former lives bodhisattvas were replete with the power of wisdom and excellent merit. Thus, bodhisattvas are not born in the heavens of long-lived devas, because there they could not benefit others or encounter a Buddha. Bodhisattvas are mostly born in the Desire Realm, manifesting in the world to benefit sentient beings.

Why is this? Because they are replete with the power of the most excellent skillful means. Bodhisattvas are not born in worlds without a Buddha, where no one teaches the Dharma, where the true Dharma cannot be heard, and where offerings cannot be made to the Sangha.

Why is this? Because of the powerful vows they made in former lives, wherever bodhisattvas are born, the Three Jewels are present in their entirety. When these bodhisattvas hear evil teachings in the world, they immediately give rise to revulsion and abandon them.

These bodhisattvas cultivate the practice of tranquility; their minds are free from indolence, their vigor is courageous and resolute, and they use wholesome dharmas to extinguish unwholesome dharmas.

“Divine King, you should know: For all such causes and conditions, great bodhisattvas who practice profound prajnaparamita will certainly not be born in unfavorable circumstances.”

Heavenly King, you should know: Even in dreams, the great bodhisattvas who practice profound prajnaparamita never forget the mind of great bodhi; how much less would they forget it while awake? Why is this? Because all wholesome dharmas arise from this mind, namely, the mind of unsurpassed, complete, perfect enlightenment.

Without this mind, there would be no Buddha. Without a Buddha, there would be no Dharma; without the Dharma, there would be no Sangha. Because this mind exists, the Three Jewels exist, and devas and humans cultivate goodness and enjoy peace and happiness.

Bodhisattvas always remain far removed from flattery and deceit. Their minds are pure, truthful, gentle, and free from doubt regarding the Buddha-Dharma. If anyone wishes to listen to and receive the teachings, bodhisattvas do not conceal their profound meaning.

Bodhisattvas remain far removed from jealousy and from evil karma leading to the three unwholesome realms. In the beginning, middle, and end, they show no sign of change. Their practice of the Mahayana does not contradict their words.

Upon seeing fellow practitioners, they give rise to reverence, encourage them to cultivate diligently, and praise the Mahayana. They always regard Dharma teachers as Buddhas, draw near to good spiritual friends, and remain far removed from bad companions. Through such skillful means, the bodhisattvas who practice profound prajnaparamita perfect the mind of bodhi in this way, and by relying upon this mind they attain knowledge of former lives.

Why is this? Because they have made offerings to innumerable Buddhas, protected and upheld the true Dharma, maintained pure precepts, remained far removed from evil karma, and become entirely free from obstacles. Their minds are always joyful, diligent in study and cultivation, undistracted, and never deficient in mindfulness or wisdom.

Why is this? Because they esteem the true Dharma, these bodhisattvas have made offerings to innumerable Buddhas. Because they esteem the true Dharma, they have expounded it profoundly and extensively for others.

Because they protect the true Dharma, they do not begrudge their bodies or lives. Their bodily, verbal, and mental karma are all pure. Because their karma is pure, they are free from all obstacles.

Because they are free from obstacles, their minds are always joyful. Because their minds are joyful, they practice diligently and energetically. Their minds are upright, and their mindfulness and wisdom are perfect.

Because their mindfulness and wisdom are perfect, they know their past lives—one kalpa, ten kalpas, a hundred kalpas, a thousand kalpas, and even innumerable kalpas. The bodhisattvas who practice profound prajnaparamita know, in accordance with reality, all the places in which they were born in past lives. They clearly know that because they drew near to good spiritual friends in former lives, they never forget the three matters of hearing of, seeing, and recollecting the Buddhas.

They always delight in hearing the Dharma and making offerings to the Jewel of the Sangha, never allowing their time to pass in vain. They never miss an opportunity to make offerings to, honor, and bow before the Buddha; whether walking, standing, lying down, or sitting, they are always learning.

Heavenly King, you should know: Because the great bodhisattvas uphold the pure precepts, they constantly hear the name and virtues of prajnaparamita, always cultivate the factors conducive to enlightenment, never depart from the three gates of liberation, constantly cultivate the Four Immeasurable Minds, and always hear of the unsurpassed knowledge of all things.

Heavenly King, you should know: For this reason, the great bodhisattvas who practice profound prajnaparamita draw near to good spiritual friends.

Heavenly King, you should know: Even in dreams, the great bodhisattvas who practice profound prajnaparamita do not draw near to bad companions; how much less would they do so while awake? Why is this? Although bodhisattvas always have compassion for those who break the precepts, those attached to wrong views, those who lack moral restraint, those who practice wrong livelihood, those who speak meaningless words, the indolent, those who delight in samsara, those who turn away from bodhi, and those who delight in worldly affairs, they do not dwell together with them.

Heavenly King, you should know: For this reason, the great bodhisattvas who practice profound prajnaparamita always remain far removed from bad companions.

Heavenly King, you should know: The great bodhisattvas who practice profound prajnaparamita attain the ten distinct bodies of the Tathagata. What are these ten bodies?

1- The body of equality.

2- The body of purity.

3- The inexhaustible body.

4- The body of perfected cultivation.

5- The body of Dharma-nature.

6- The body free from initial and sustained thought.

7- The inconceivable body.

8- The quiescent body.

9- The body of empty space.

10- The body of wondrous wisdom.

At that time, Most Excellent addressed the Buddha:

“Blessed One! At which stage do the great bodhisattvas who practice profound prajnaparamita attain the ten bodies of the Tathagata?”

The Buddha told Most Excellent:

“Heavenly King, you should know: In the first bhumi, the great bodhisattvas who practice profound prajnaparamita attain the body of equality. Why is this? Because they penetrate Dharma-nature, remain far removed from crookedness, and see that all things are equal.

“In the second bhumi, they attain the body of purity. Why is this? Because they remain far removed from transgressing or losing the precepts and thereby attain purity.

“In the third bhumi, they attain the inexhaustible body. Why is this? Because they are free from sensual desire, craving, and anger, and thereby attain supreme meditative concentration.

“In the fourth bhumi, they attain the body of perfected cultivation. Why is this? Because they constantly and diligently cultivate the factors of enlightenment.

“In the fifth bhumi, they attain the body of Dharma-nature. Why is this? Because by contemplating the truths, they realize Dharma-nature.

“In the sixth bhumi, they attain the body free from initial and sustained thought. Why is this? Because by contemplating the principle of dependent origination, they remain far removed from initial and sustained thought.

“In the seventh bhumi, they attain the inconceivable body. Why is this? Because they fully practice the wisdom of skillful means.

“In the eighth bhumi, they attain the quiescent body. Why is this? Because they are free from all afflictions and conceptual proliferation.

“In the ninth bhumi, they attain the body of empty space. Why is this? Because their bodily forms are inexhaustible and pervade everything.

“In the tenth bhumi, they attain the body of wondrous wisdom. Why is this? Because they have perfectly cultivated the wisdom of all modes.”

At that time, Most Excellent again addressed the Buddha:

“Blessed One! What distinction, then, is there between the body of a bodhisattva and the body of a Buddha?”

The Buddha told Most Excellent:

“Although there is no distinction between the bodies, there is a distinction in their virtues. What does this mean? It means that there is no distinction between the body of a Buddha and that of a bodhisattva. Why is this? Because all dharmas have the same nature and characteristics. The distinction in virtues is that the Tathagata’s body is endowed with perfect virtues, whereas the bodhisattva’s body is not yet so.

“I shall give you an analogy. Whether a precious jewel is adorned or unadorned, the jewel itself remains the same. The bodies of a Buddha and a bodhisattva are likewise.

Although their virtues differ, their Dharma-nature does not differ. Why is this? The Tathagata’s virtues are wholly perfect, extend throughout the ten directions, and pervade the realms of sentient beings.

They are pure, far removed from defilement, and entirely unobstructed. Because a bodhisattva’s virtues are not yet perfect, obstacles still remain. It is like the moon when it is crescent and when it is full: the moon’s nature does not differ.

The two bodies are likewise; both are firm and indestructible, like vajra. Why is this? Because they cannot be destroyed by the three poisons, are not defiled by worldly dharmas, and are not oppressed by the sufferings in the evil realms or among devas and humans.

They are forever free from birth, aging, sickness, and death; are able to subdue non-Buddhist practitioners; transcend the domain of Mara; and do not incline toward the vehicles of the pratyekabuddhas or shravakas. Therefore, they are indestructible.”

The Heavenly King should know: Great bodhisattvas who practice profound prajnaparamita skillfully guide the world; devas, humans, asuras, and others all place their trust in them. It is like a skilled guide in whom a king, those close to the king, elders, householders, and others all place their trust. The bodhisattvas are likewise: shravakas, pratyekabuddhas, bodhisattvas, and Tathagatas all deem them worthy to be excellent guides.

It is like a skilled guide whom kings, great ministers, brahmins, and others all honor. In the same way, these great bodhisattvas receive offerings from devas, nagas, yakshas, asuras, and others, as well as from those in training and those beyond training. Just as travelers, exhausted amid a dangerous wilderness, can attain safety upon meeting a guide, so too these great bodhisattvas employ the power of skillful means to guide sentient beings out of birth and death and bring them to safety.

Just as the poor and destitute must rely upon a wealthy elder to escape privation, followers of non-Buddhist paths and brahmins must rely upon bodhisattvas to escape birth and death. Just as a great elder possessing immeasurable wealth allows everyone to make use of it, so too sentient beings in birth and death all rely upon these great bodhisattvas. Just as a great elder wishing to cross beyond peril must rely upon many companions and have ample provisions of food and drink before he can pass beyond danger, so too these great bodhisattvas, wishing to escape the perils of birth and death, must assuredly rely upon merit and wisdom, protect sentient beings, and only then pass beyond the world and reach omniscience.

Just as a person traveling far must carry many precious goods in order to gain profit, so too great bodhisattvas journeying from the ocean of birth and death to omniscience must cultivate abundant merit and wisdom before they can swiftly realize omniscience. Just as people of the world seek possessions without ever becoming weary, so too bodhisattvas delight in seeking the supreme Dharma, and their minds never become weary.

Just as a guide must possess four qualities surpassing those of others—wealth, high status, ability, and trustworthy speech—so too bodhisattvas are rich in merit, occupy an honored position, have mastery of the Dharma, and speak with certainty. Just as one who knows how to guide others leads them to a great city, so too bodhisattvas guide sentient beings to omniscience.

The Heavenly King should know: Great bodhisattvas who practice profound prajnaparamita clearly know the paths that should be traveled and those that should not be traveled; what is wrong and what is right; what is crooked and what is straight; what is safe and what is dangerous; where there is water and where there is none; and, wherever danger exists, they know every path of escape. These great bodhisattvas clearly know all paths and never become confused.

When guiding others, they do not act contrary to the capacities of sentient beings. For those who seek the Great Vehicle, they teach the unsurpassed path and do not teach the paths of pratyekabuddhas or shravakas. For those who seek the Pratyekabuddha Vehicle, they teach the path of pratyekabuddhas and do not teach the paths of bodhisattvas or shravakas.

For those who seek the Shravaka Vehicle, they teach the path of shravakas and do not teach the paths of bodhisattvas or pratyekabuddhas. For those attached to a self, they teach the path of non-self. For those attached to dharmas, they teach the emptiness of dharmas.

For those attached to the two extremes, they teach the Middle Way. For the deluded and confused, they teach the path of calm abiding and insight so that their delusion and confusion may cease. For those given to conceptual proliferation, they teach the path of suchness so that their conceptual proliferation may cease.

For those attached to birth and death, they teach the path of nirvana so that they may transcend the world. For those following a deluded path, they teach the true and right path so that they may leave the crooked path far behind.

O Heavenly King! In this way, great bodhisattvas who practice profound prajnaparamita clearly know wrong paths and right paths, thereby guiding sentient beings until they emerge and pass through unobstructed.

V. CHAPTER ON THE FOUNDATIONS OF MINDFULNESS

At that time, Most Excellent rose from his seat, arranged his robe over his left shoulder, placed his right knee upon the ground, joined his palms reverently, and addressed the Buddha:

“World-Honored One! When bodhisattvas who practice profound prajnaparamita possess such power to distinguish clearly between right and wrong paths, upon what do their minds rely?”

The Buddha told Most Excellent:

“The Heavenly King should know: When these great bodhisattvas practice profound prajnaparamita, their minds are always true and upright, without confusion. Why is this? Because bodhisattvas fully cultivate the foundations of mindfulness regarding the body, feelings, mind, and dharmas. Whenever they enter cities, towns, or villages and hear talk of gain and support, their minds neither crave nor become defiled or attached. It is just as the World-Honored One taught in the Vinaya scriptures: Those who skillfully maintain right mindfulness remain far removed from all afflictions.

“O Heavenly King! How do great bodhisattvas who practice profound prajnaparamita skillfully cultivate the foundation of mindfulness regarding the body? These bodhisattvas use wisdom that accords with reality to abandon evil and unwholesome dharmas associated with the body.

They contemplate this body from head to foot as consisting solely of various impure and blameworthy things: it is devoid of self, devoid of happiness, impermanent, decaying, foul-smelling, putrid, and filthy, with sinews and vessels binding it together. It is so loathsome that no one would wish to look upon it. Having contemplated the body in this way, they are free of sensual desire and the view that clings to the body as a self.

They no longer hold this body in mind as a self, and thus possess the power to accord with wholesome dharmas.

“O Heavenly King! How do great bodhisattvas who practice prajnaparamita skillfully cultivate the foundation of mindfulness regarding feelings? These bodhisattvas reflect: ‘All feelings are suffering, yet because sentient beings are deluded and inverted, they mistakenly regard them as happiness. Ignorant ordinary beings regard suffering as happiness, whereas noble ones teach that all is suffering. Because suffering must be brought to cessation, one must cultivate diligence and encourage others to cultivate this Dharma.’ Having contemplated in this way, they constantly abide in mindfulness of feelings. They do not follow the activity of feelings, but cultivate the cessation of feelings and likewise teach others to do so.

“O Heavenly King! How do great bodhisattvas who practice profound prajnaparamita skillfully cultivate the foundation of mindfulness regarding the mind? These bodhisattvas reflect: ‘The mind is impermanent, yet fools say it is permanent; it is suffering, yet they call it happiness; it is without self, yet they call it a self; it is impure, yet they call it pure.

This mind changes incessantly and swiftly. It is the root of latent tendencies, the gateway to evil realms, the cause and condition of afflictions, and the destroyer of wholesome realms. This mind constantly gives rise to greed, hatred, and delusion and is difficult to trust.

Mind precedes all dharmas. If one clearly knows the mind, one clearly knows all dharmas. All worldly dharmas are created by the mind.

The mind itself cannot be seen, yet whether wholesome or evil, everything arises from the mind. The nature of mind changes swiftly, like a whirling firebrand that never stops, like the wind, like a mirage, like rushing water, or like a fiercely blazing fire.’ Having contemplated the mind in this way, their mindfulness remains unmoved. They cause the mind to follow them and do not follow after the mind’s activity.

If the mind is tamed, then all dharmas are tamed.

“O Heavenly King! How do great bodhisattvas who practice profound prajnaparamita skillfully establish mindfulness regarding dharmas? These bodhisattvas know in accordance with reality that the world contains evil and unwholesome dharmas, namely greed, hatred, delusion, and the other afflictions. They must cultivate the dharmas that counteract them: dharmas counteracting greed, hatred, and delusion, as well as other dharmas counteracting the afflictions. Having known this, they do not practice those unwholesome dharmas and cause others to abandon them as well.

“O Heavenly King! How do great bodhisattvas who practice profound prajnaparamita arouse mindfulness when encountering objects? If these bodhisattvas encounter forms, sounds, odors, tastes, tangible objects, or dharmas, they immediately reflect: ‘Should craving and attachment be produced toward these unreal dharmas? Such attachment belongs only to ignorant ordinary beings and is unwholesome.’

“As the World-Honored One taught: Craving gives rise to attachment, and attachment gives rise to delusion; consequently, one cannot distinguish wholesome dharmas from evil dharmas. For this reason, one falls into evil realms. Bodhisattvas are not like this; therefore, they do not fall away, do not become attached to objects, and cause others to do likewise.”

Heavenly King, you should know: The great bodhisattvas who practice the profound prajnaparamita are mindful of dwelling in an aranya. That is, a bodhisattva reflects: “An aranya is a place free from clamor and human habitation, a peaceful and secluded dwelling. Devas, nagas, and yakshas possessing knowledge of others’ minds all know my mind and mental factors. Here I should not give rise to a deceitful mind.” Through reflecting in this way, the bodhisattva attains relinquishment and cultivates right mindfulness with respect to the Dharma.

Heavenly King, you should know: The great bodhisattvas who practice the profound prajnaparamita reflect: “Cities, towns, and villages are noisy places and are not places frequented by renunciants; therefore, I should not go there.” Taverns, houses of prostitution, royal palaces, gambling halls, places of song and dance, and other such places must be kept at a distance.

Heavenly King, you should know: When the great bodhisattvas who practice the profound prajnaparamita hear of offerings and material gain, they immediately arouse right mindfulness in this way: “I accept these goods so that the giver may generate merit, not because I am attached to them. Nor do I miserly use them to support a wife and children. Neither do I declare, ‘I possess such wealth,’ and then give it all away to the poor and destitute, without proper consideration and while retaining a sense of personal possession.” They further reflect: “People all praise me for having a reputation for generosity. The world is impermanent and swiftly perishes. Why, then, should the wise cling to self and what belongs to self in that which is impermanent, unreal, inconstant, and without a master?”

Heavenly King, you should know: The great bodhisattvas who practice the profound prajnaparamita recollect the precepts taught by the Blessed One and think: “The Buddhas of the three times all trained in these precepts in order to attain unsurpassed, perfect awakening and realize great nirvana.” Knowing this, they diligently train in them.

Heavenly King, you should know: To teach and transform sentient beings and to cultivate themselves, the great bodhisattvas who practice the profound prajnaparamita have few desires and are content. They wear robes made from discarded cloth, their minds are always pure, and the strength of their faith is firm. They would rather relinquish their lives than violate the precepts.

Their minds are far removed from arrogance. Although they wear poor robes and enter a city to beg for food, they feel no shame. They are not indolent but diligently cultivate vigor.

Until their work is completed, they do not abandon it midway. They find no fault with robes made from discarded cloth and do not despise old, decayed, or tattered garments, but attend only to their own virtue. Those free from desire wear such robes.

The Tathagata praised them because they prevent stinginess and greed. They neither praise themselves for wearing such robes nor disparage those who do not. Those who practice in this way are reverently honored by the devas, praised by the Buddha, protected by bodhisattvas, and respectfully venerated and supported by brahmins and others.

Heavenly King, you should know: The great bodhisattvas who practice the profound prajnaparamita constantly cultivate such sublime and pure practices.

At that time, Supreme Excellence addressed the Buddha:

“Blessed One! Since bodhisattvas who practice the profound prajnaparamita possess such exalted conduct, why do they need to wear robes made from discarded cloth?”

The Buddha said:

“Heavenly King! The great bodhisattvas wear these robes made from discarded cloth in order to protect the world. Why is this? When people in the world see them wearing such robes, all evil ceases and wholesome qualities arise.

“Heavenly King! What do you think? Can bodhisattvas who cultivate exalted conduct equal the Blessed One?”

Supreme Excellence addressed the Buddha:

“Blessed One! Even hundreds, thousands, myriads, kotis, or countless bodhisattvas who cultivate exalted conduct cannot equal the Blessed One. Why is this? The Buddha is the Dharma King, fully endowed with omniscience; therefore, there is not a single dharma he cannot illuminate.”

“Heavenly King! What do you think? For what purpose does the Buddha demonstrate ascetic practices and praise the merits of cultivating the dhutanga practices before all devas, nagas, yakshas, humans, nonhumans, and others?”

Supreme Excellence addressed the Buddha:

“Blessed One! The Buddha demonstrates them in this way to teach and transform those sentient beings who can be liberated, and to teach remedial Dharma to newly resolved bodhisattvas and others who have not yet eliminated their afflictions.”

The Buddha said:

“Exactly so! Exactly so!

“The same is true when bodhisattvas who cultivate exalted conduct wear robes made from discarded cloth. Therefore, bodhisattvas who practice the profound prajnaparamita are fully endowed with skillful means for benefiting sentient beings.

“Heavenly King, you should know: For the sake of the world, the great bodhisattvas who practice the profound prajnaparamita keep only the three robes. Why is this? Because their minds have few desires and are content, they do not seek many possessions. Because they do not seek them, they do not accumulate them; because they do not accumulate them, they suffer no loss; because they suffer no loss, they experience no sorrow; because they experience no sorrow, they remain far removed from afflictions; because they are free from afflictions, they no longer have attachment; and when they are without attachment, all their outflows are extinguished.

“Heavenly King, you should know: Wishing to benefit and bring happiness to sentient beings, the great bodhisattvas who practice the profound prajnaparamita carry their bowls into cities to beg for food. Why is this? The great bodhisattvas continually nurture a mind of great compassion and observe that most sentient beings are poor and suffering.

Wishing to bring them prosperity and happiness, they accept their offerings. When entering cities and towns, their deportment is orderly and dignified, their minds are upright, and they guard their sense faculties. They walk composedly, looking ahead about six cubits.

They proceed slowly without glancing to either side and beg for food in due order and in accordance with the Dharma, without passing over poor households. They beg only for the proper amount and do not greedily seek an abundance. From the food in their bowls, they set aside one portion to give to the poor and to make offerings to fields of merit.

Why is this? Because offerings made in faith are difficult to digest and because they wish to generate merit.

“Heavenly King, you should know: The great bodhisattvas who practice the profound prajnaparamita eat only one meal and never deviate from this practice. Why is this? When bodhisattvas sit but once upon the seat of awakening, even Mara’s disturbances cannot shake them. They never deviate from concentration and wisdom, supramundane knowledge, the emptiness of dharmas, ultimate reality, suchness, the noble path in accordance with truth, or knowledge of all modes. Why is this? Because knowledge of all modes is attained through a single dharma. Therefore, bodhisattvas who practice the profound prajnaparamita eat only one meal.

“Heavenly King, you should know: Through skillful means and for the sake of sentient beings, the great bodhisattvas who practice the profound prajnaparamita demonstrate the practice of begging for food.

“Heavenly King, you should know: The great bodhisattvas who practice the profound prajnaparamita always diligently train in the practice of dwelling in an aranya; that is, they cultivate the holy life. They allow no faults to arise through their sense faculties, delight in learning, patiently cultivate right conduct, remain far removed from self and fear, are unattached to the body, and constantly practice in peace and seclusion.

These bodhisattvas always delight in going forth within the true Dharma, observe the precepts of the three spheres, and thoroughly understand the characteristics of dharmas. The Tathagata has taught the precepts so that all three groups—the old, the young, and the middle-aged—may comprehend them. They do not engage with external objects but concentrate their mindfulness upon their own minds.

They censure worldly ways and praise the Dharma of renunciation. They discipline their sense faculties and do not grasp unwholesome objects. When dwelling in an aranya, they do not stay in dangerous places.

They live neither too far from nor too close to villages, so that begging for food is convenient. Such places have clear springs where bathing is easy, forests abundant in flowers and fruit, no ferocious beasts, quiet mountain caves, and few people. They reside in such excellent places.

Regarding the Dharma they have learned, they diligently read and recite it during the three periods of both day and night, in voices neither too loud nor too soft. Their minds do not engage with external objects but concentrate solely upon retaining and recollecting the teachings. When brahmins and others come to that place, they warmly and joyfully greet them and invite them to sit.

Observing and understanding their faculties and dispositions, the bodhisattvas teach them the Dharma, causing them to rejoice, faithfully accept it, and practice accordingly. Employing every kind of skillful means, they help them become free from thoughts of self. Because they understand non-self, they have no fear in solitary places; because they are free from fear, they delight in the practice of peace and seclusion.

Through such skillful means, bodhisattvas demonstrate the practice of dwelling in an aranya.”

Heavenly King, you should know: The great bodhisattvas who practice profound prajnaparamita contemplate and understand all conditioned activities, reflecting: All food and drink are originally pure and fragrant, yet when acted upon by the bodily heat, they become impure, decayed, and foul-smelling. Foolish and ignorant people are attached to this body and to food and drink. If one contemplates them as they truly are in accordance with noble wisdom, one gives rise to revulsion and is no longer infatuated with them.

Heavenly King, you should know: The great bodhisattvas who practice profound prajnaparamita reflect: Repeated acts of anger will create evil karma. I must abandon anger and advance toward the right path, reflecting truthfully rather than merely speaking empty words.

Heavenly King, you should know: The great bodhisattvas who practice profound prajnaparamita reflect: All dharmas arise through causes and conditions, and conditioned dharmas in turn arise dependently upon conditions. Why should the wise commit offenses on account of these false dharmas born of causes and conditions? Bodhisattvas eliminate from themselves those dharmas that obstruct the wholesome.

If they cannot eliminate the dharmas obstructing the wholesome in others, they immediately maintain equanimity and should not give rise to ignorance. What are called dharmas that obstruct the wholesome? They are: failing to revere the Buddha, Dharma, and Sangha; failing to respect pure morality and fellow practitioners; being conceited and disparaging those who are senior or junior, old or young; pursuing the five sensual pleasures and turning away from nirvana; giving rise to views of a self, views of sentient beings, up to views of a knower and views of a seer; clinging to emptiness and thereby giving rise to the view of annihilation; clinging to existence and thereby giving rise to the view of permanence; distancing oneself from noble sages and associating with ordinary people;

relying upon those who violate the precepts; drawing close to evil friends and distancing oneself from good friends; and, upon hearing the profound Dharma, giving rise to a mind of slander.

They physically engage in conduct contrary to proper discipline, speak maliciously, and harbor flattery and deceit in their minds. They are shrouded by afflictions, crave gain and offerings, and give rise to all five kinds of arrogance:

1- Arrogance due to noble lineage.

2- Arrogance due to wealthy lineage.

3- Arrogance due to knowledge surpassing that of others.

4- Arrogance concerning one’s country.

5- Arrogance concerning one’s following.

Upon seeing evil deeds, they lend their assistance, but when encountering wholesome deeds, they keep their distance. They praise the beauty of women, children, and non-Buddhist practitioners; take no delight in cultivating the practice of aranya; do not know the proper times for eating and drinking; and, although they may read and recite, they do so at improper times. They distance themselves from their teachers and elders, show no respect upon seeing wholesome deeds, and feel no fear upon seeing evil deeds.

Like an elephant without a goad or a horse without a bridle, they are heedless and uncontrollable. They delight in anger and possess no loving-kindness; upon seeing those who suffer, they feel no compassion; upon meeting the sick, they do not inquire after them; and upon encountering the dead, they feel no fear. They are like those living amid a blazing fire who have no wish to escape.

They fail to do what should be done and do what should not be done. They think about what should not be considered and fail to consider what should be considered. They seek what should not be sought.

Not having escaped, they claim to have escaped; what is not a path, they call a path; and what they have not attained, they claim to have attained. They delight in becoming steeped in greatly evil deeds and distance themselves from great goodness. They slander the Mahayana and those who practice the Mahayana, while praising the Lesser Vehicle and those who study the Lesser Vehicle.

They delight in harsh and malicious speech, creating disorder and conflict. Lacking loving-kindness and compassion, they cause others to become terrified. They speak crude words without the slightest truthfulness and are so intoxicated by conceptual proliferation that they cannot relinquish it.

Such things are called dharmas that obstruct the wholesome.

Heavenly King, you should know: The great bodhisattvas who practice profound prajnaparamita cultivate the practice of emptiness and extinguish conceptual proliferation. They reflect: The objects contemplated are all empty, and the contemplating mind likewise does not exist. There is no dual distinction between the contemplator and the contemplated.

All dharmas have a single characteristic, which is also called signlessness. Reflecting in this way, they no longer apprehend internal or external characteristics. They perceive neither body nor mind, nor do they perceive dharmas.

Continuously cultivating, they practice calm abiding and insight in proper sequence. Contemplation such as this is called seeing dharmas as they truly are. It is simply single-mindedness without distraction.

Having cultivated contemplative practice in this manner, bodhisattvas immediately attain pure morality. Because their morality is pure, their conduct is also pure. This is the pure contemplative practice of bodhisattvas who practice profound prajnaparamita.

Heavenly King, you should know: The great bodhisattvas who practice profound prajnaparamita safeguard the Tathagata’s unsurpassed treasury of Dharma and receive and uphold the true Dharma. They do so to protect the Dharma, not for gain and offerings; to ensure that the seed of the Three Jewels is never cut off, not to obtain reverence; and to preserve the practice of the Mahayana, not for fame. They become a refuge for those without refuge, rescue those without rescue, bring happiness to those without happiness, and enable those without the eye of wisdom to acquire the eye of wisdom.

They teach the path of the sravakas to practitioners of the Lesser Vehicle, the path of the pratyekabuddhas to practitioners of the Middle Vehicle, and the unsurpassed path to practitioners of the Great Vehicle. It is for the sake of unsurpassed wisdom that they listen to the Dharma in this way, not to seek an inferior vehicle.

Heavenly King, you should know: The great bodhisattvas who practice profound prajnaparamita thoroughly understand all the various teachings of the Vinaya. These comprise the Vinaya, the practice of the Vinaya, the profundity of the Vinaya, the subtleties of the Vinaya, purity and impurity, what constitutes an offense and what does not, the Pratimoksha code of individual liberation, the Vinaya of the sravakas, and the Vinaya of the bodhisattvas. The bodhisattvas who practice profound prajnaparamita clearly see and understand all such teachings of the Vinaya.

Heavenly King, you should know: The great bodhisattvas who practice profound prajnaparamita clearly understand all forms of dignified deportment and moral conduct, and they diligently study and uphold the moral conduct of sravakas, pratyekabuddhas, and bodhisattvas. Having cultivated moral conduct, if they see any form of deportment that displeases people, they immediately abandon it and do not frequent inappropriate places.

They draw close to sramanas whose dignified deportment and moral conduct are complete and pure. If brahmins practice other forms of conduct, they instruct them to abandon those practices and encourage them to cultivate the Vinaya. By cultivating pure moral conduct in this way, they completely eliminate deceit and jealousy from their minds.

They personally practice generosity and also encourage others to do likewise. They praise the practice of generosity, causing others to learn and follow it, and when they see someone practicing generosity, they give rise to sympathetic joy. They never entertain the thought, “They should give to me and not to anyone else.” They reflect only: Most sentient beings are afflicted by poverty, deprivation, hunger, cold, and hardship.

May they obtain peace and happiness in this life, and, through hearing the true Dharma, obtain peace and happiness in future lives. In this life, I must diligently cultivate the path. I vow that all sentient beings and I shall attain liberation together.

Such bodhisattvas are free from jealousy, and their minds are always impartial toward all sentient beings. Whether they practice generosity, pure morality, patient endurance, diligence, meditative concentration, prajnaparamita, or even the wisdom of all aspects, they do so universally for all sentient beings without a discriminating mind. Why is this?

Because they contemplate that those cultivating the Dharma and sentient beings share the same realm and aspire to attain liberation swiftly. Having themselves escaped the fire of birth and death, they vow that sentient beings shall also escape it.

Heavenly King! Suppose, by analogy, that a wealthy elder had six young and immature children, all of whom he loved without discrimination. While outside, the elder saw that his house was on fire. What do you think? Would that elder entertain this thought: “Of those six children, which should I rescue first, and which afterward?”

“Blessed One, he would not. Why? Because a father always regards his children with an impartial mind.”

“Heavenly King, you should know: Bodhisattvas are likewise. For the sake of foolish beings who are engrossed in the six realms and dwell within the burning house of birth and death without knowing the way out, bodhisattvas, with an impartial mind, employ every skillful means to guide them out and bring them safely into the realm of quiescence.”

The heavenly king should know: Great bodhisattvas who practice profound prajnaparamita are also impartial toward all dharmas. To protect the true Dharma, they make offerings to the Tathagata; they make offerings to the Tathagata with all manner of necessities; they make offerings to the Tathagata by practicing in accordance with reality; they make offerings to the Tathagata by bringing benefit and peace to sentient beings; they make offerings to the Tathagata by preserving the wholesome dharmas of sentient beings; they teach and guide sentient beings in accordance with their capacities, practice the bodhisattva path, make their actions accord with their words, and never grow weary in their aspiration for unsurpassed awakening.

Only this is called making offerings to the Buddhas; offering material wealth alone is not called making offerings. Why is this? Because the Dharma is the body of the Buddha.

To make offerings to the Dharma is therefore to make offerings to the Buddha. All Buddhas, the Blessed Ones, arise from practicing in accordance with reality, bringing benefit and peace to sentient beings, and protecting wholesome dharmas in accordance with the needs of sentient beings. If bodhisattvas do not act in this way, they go against their original vows.

If they are indolent and negligent, they cannot perfect the aspiration for bodhi. Why is this? Because a bodhisattva’s resolve for unsurpassed, complete and perfect awakening is shared with sentient beings.

If there were no sentient beings, how could a bodhisattva attain the fruit of unsurpassed, complete and perfect awakening?

The heavenly king should know: When great bodhisattvas who practice profound prajnaparamita cultivate the true Dharma as an offering to the Tathagata, this is called a genuine offering. By making such offerings, they extinguish pride and arrogance and leave worldly life behind. Shaving off their hair and beard, they become like one who has died and no longer maintain attachments to parents, siblings, or relatives on either side of the family.

Their appearance and robes differ from those of worldly people. Subduing pride and arrogance, they carry their alms bowls into towns and settlements, whether among relatives and neighbors or to impoverished households, to seek food. They reflect: “My life depends upon others.

Only through the food they give can I remain alive.” In this way, they eliminate pride and arrogance. They further reflect: “I should joyfully accept the guidance of teachers and spiritual friends, for now I hear Dharma that I had never heard before.” If they see others becoming angry or quarreling, they should practice patience, humbly yield, and withdraw. In this way, bodhisattvas eliminate pride and arrogance.

The heavenly king should know: Great bodhisattvas who practice profound prajnaparamita give rise to steadfast right faith. Why is this? Because, through the merit and power of wholesome roots from former lives, they have fully accumulated wholesome causes and perfected right view.

Their minds are inwardly pure and do not pursue external objects. Their mental conduct is steadfast, upright, and true. They do not follow non-Buddhist paths and are free from deceit.

Their faculties are keen and unimpeded, and they are endowed with prajnaparamita. Their minds are purified; they remain far removed from the hindrances, distance themselves from unwholesome companions, draw near to good spiritual friends, learn excellent teachings, and are mentally free from indolence. On hearing the Dharma taught, they understand the Buddha’s merit.

At that time, Most Victorious addressed the Buddha:

“May the One of Great Loving-Kindness compassionately teach us about the characteristics of the Tathagata’s majestic spiritual power and merit.”

The Buddha told Most Victorious:

“Heavenly king, listen attentively and reflect well. I shall explain a small portion of the Buddha’s majestic spiritual power and merit.”

Most Victorious addressed the Buddha:

“May the Blessed One teach us.”

The Buddha said:

“Heavenly king, the Tathagata’s great loving-kindness is boundless. It encompasses all sentient beings and their realms, extending throughout the ten directions to the utmost reaches of the realm of empty space; it is immeasurable. The Tathagata’s great compassion is unattainable by shravakas, pratyekabuddhas, or bodhisattvas.

Why is this? Because it is a unique quality of a Buddha, there is not a single sentient being in the worlds of the ten directions who is not encompassed by the Tathagata’s great compassion. The Dharma taught by the Tathagata is ultimately inexhaustible.

Even if, throughout immeasurable kalpas, the Tathagata were to employ immeasurable causes and conditions to teach the essential Dharma to every kind of sentient being throughout the ten directions, it still would not be exhausted. If sentient beings were to pose questions using words, phrases, and meanings, then within the snap of a finger the Tathagata could enable them all to discern everything clearly, and no one could refute him.

This is because the Tathagata has attained unobstructed meditative concentration in a most profound and immeasurable realm. Even if all sentient beings in all worlds were bodhisattvas abiding on the tenth bhumi and entered sublime samadhi for hundreds of thousands of kalpas, they still could not fathom the Tathagata’s realm of concentration. The Tathagata’s bodies are immeasurable and boundless.

Why is this? Because, in accordance with sentient beings’ wish to see him, the Tathagata can manifest immeasurably many different bodies in a single thought. The Tathagata’s divine eye is supremely pure.

The Tathagata clearly sees the differing physical forms of sentient beings throughout all worlds and every distinct kind of thing as though viewing a mango in the palm of his hand; none who possess the divine eye can equal him. The Tathagata’s divine ear is supremely pure. Thus, in a single thought, the Tathagata hears the different voices of all sentient beings and all the different sounds of things, and clearly understands their meanings.

The Tathagata’s knowledge of others’ minds is pure. Thus, in a single thought, while in any of the four deportments, the Buddha clearly knows every sentient being’s different thoughts, the karma each creates, and the results each experiences. Why is this?

Because the Buddha always abides in concentration and is never distracted.

“The heavenly king should know: The Buddha never loses mindfulness; his mind is never distracted, and his faculties do not engage with sense objects. Why is this? Because he has abandoned the habitual tendencies of the afflictions, he is supremely pure, quiescent, and stainless.

Those who possess afflictions lose mindfulness, become distracted, and allow their faculties to engage with various objects. The Tathagata has attained the uncontaminated, eliminated all defilements, and gained equal mastery over all dharmas. Because he constantly abides in samadhi and meditative attainment, the Tathagata may remain in a single deportment, abiding in samadhi until he enters nirvana.

Even devas and others are unable to comprehend this. How much less could any deva or human comprehend the Tathagata, who throughout immeasurable kalpas has cultivated immeasurable and boundless samadhis? Why is this?

Because the Tathagata’s merit cannot be measured, conceived, or fathomed.”

Most Victorious again addressed the Buddha:

“Blessed One, I have heard that the Tathagata practiced for three incalculable kalpas before attaining buddhahood. Why do you now say that he cultivated for immeasurable kalpas?”

The Buddha said:

“Heavenly king, the meaning is not as you suppose. Why is this? Because bodhisattvas proceeding toward unsurpassed, complete and perfect awakening must cultivate immeasurable merit before they can attain it. It is not by merely passing through that number of kalpas that they can realize and enter the principle of the equality of dharmas. They must cultivate to ultimate perfection before attaining buddhahood.”

Most Victorious addressed the Buddha:

“Excellent! Excellent! The Blessed One has perfectly taught the essential Dharma to encourage all sentient beings to develop wholesome roots, leave karmic hindrances far behind, aspire to attain buddhahood, and cultivate the bodhisattva practices. If sentient beings hear of the Tathagata’s majestic spiritual power and merit and give rise to joy, praise, and faith, one should know that they will swiftly perfect majestic spiritual power and merit like those of the Buddha. How much more inconceivable, then, is the merit of those who receive and retain this teaching, read and recite it, copy it, make offerings to it, and explain it to others.”

The Buddha said:

“So it is! So it is! Heavenly king, such sentient beings are protected by the Tathagata because, throughout many kalpas, they have planted wholesome roots, or because in the past they made offerings to the Buddhas. Only for this reason are they now able to hear of the Buddha’s majestic spiritual power and merit.”

Heavenly King, you should know: If good men, good women, and others whose minds are free from doubt bathe and purify themselves for seven days, put on new garments, make offerings of incense and flowers, and, with one-pointed right mindfulness, contemplate the Buddha’s awesome spiritual power and merit as previously explained, the Tathagata will then compassionately protect and remain mindful of them, manifest his body for them to behold, and cause their vows to be fulfilled. If they lack incense, flowers, and other offerings, but single-mindedly recollect his merit and awesome spiritual power, then, as they approach death, they will behold the Buddha.

At that time, Most Victorious again addressed the Buddha:

“World-Honored One! Are there sentient beings who, upon hearing of the Tathagata’s such great awesome spiritual power and merit, have no faith and even slander it?”

The Buddha said:

“There are. That is to say, some sentient beings, upon hearing this Dharma gateway of the Tathagata’s awesome spiritual power and merit, give rise to anger and unwholesome thoughts, then slander it and regard the Dharma teacher as an evil friend. After death, such persons will fall into hell and undergo suffering for many kalpas. If sentient beings, upon hearing of the Tathagata’s such great awesome spiritual power and merit, rejoice, faithfully accept, praise, and remember it, and regard the Dharma teacher as a good spiritual friend, then after death they will be born in the heavens and will gradually advance until they attain Buddhahood.”

At that time, the World-Honored One manifested his broad and long tongue, which covered his face and extended to the crown of his head. It then enveloped his entire body, next covered the Lion Throne, and thereafter spread over the whole assembly: the assembly of bodhisattvas and the assembly of sravakas. It then covered Sakra, Brahma, the World-Protectors, humans, nonhumans, and others. Afterward, the Tathagata withdrew his tongue and told the assembly:

“The Tathagata, who possesses this tongue, cannot speak falsely. Whatever I have taught today in this great assembly, you should all faithfully accept; then you will always enjoy peace and happiness.”

When the Buddha taught this Dharma, eighty-four thousand bodhisattvas in the assembly attained the patience regarding the non-arising of dharmas; immeasurable sentient beings became free from dust and defilement and attained the pure Dharma-eye; and countless sentient beings all aroused the aspiration for unsurpassed, complete and perfect enlightenment.

Fascicle 568

THE END