摩訶般若波羅蜜經

CHAPTER: GANGADEVA

FIFTY-NINE

At that time, in the great assembly there was a woman named Gangadeva. Rising from her seat, she bared her right shoulder, placed her right knee upon the ground, joined her palms, and addressed the Buddha: “Blessed One! I shall practice the six paramitas in order to purify a Buddha-land, precisely according to the Buddha’s teaching in the Prajnaparamita.”

This woman scattered over the Buddha flowers of gold, flowers of silver, fresh flowers from the water and the land, various magnificent offerings, and two carpets woven with golden thread. In the sky directly above the crown of the Buddha’s head, the things she had just scattered as offerings immediately transformed into a beautiful, perfectly formed jeweled pavilion with four pillars. This woman dedicated the merit of making offerings to the Buddha, together with all sentient beings, to unsurpassed bodhi.

At that time, the Buddha clearly knew the depths of this woman’s mind and immediately smiled. In accordance with the manner of all Buddhas, multicolored rays of blue, yellow, red, white, and rose-colored light issued from the Buddha’s mouth and illuminated immeasurable, boundless Buddha-lands throughout the ten directions. Those rays of light then returned, circled the Buddha three times to the right, and entered the crown of his head.

Venerable Ananda rose from his seat, knelt upon his right knee, joined his palms, and said: “Blessed One! For what cause and condition did the Buddha smile? According to the way of all Buddhas, they never smile without cause.”

The Buddha said: “Ananda! In a future life, during the Constellation Kalpa, this Gangadeva will attain Buddhahood and will be called the Buddha Golden Flower.

“Ananda! After this woman dies, she will assume a male body and be born in the Land of Wondrous Joy of the Buddha Akshobhya. In that Land of Wondrous Joy, she will cultivate pure brahmacarya.

“Ananda! In the Land of Wondrous Joy, that bodhisattva will be called Golden Flower. When the karmic recompense of that life in the Land of Wondrous Joy is exhausted, Bodhisattva Golden Flower will be born in the lands of other Buddhas and will never be separated from the Buddhas.

“It will be like a wheel-turning sage king traveling from one palace to another, whose feet never touch the ground throughout his life.

“So too, going from one Buddha-land to another Buddha-land until attaining unsurpassed bodhi, Bodhisattva Golden Flower will never pass a moment without seeing a Buddha.”

Venerable Ananda thought to himself: “When the great Bodhisattva Golden Flower later attains Buddhahood, it should be known that his great assembly of bodhisattvas will be like the Dharma assembly of the Buddha.”

The Buddha said to Venerable Ananda: “It is exactly as you have just thought. In the time of the Buddha Golden Flower, it should be known that the great assembly of bodhisattvas will be like the Dharma assembly of the Buddha.

“Ananda! In the time of the Buddha Golden Flower, the Sangha of bhikshus will be immeasurable, boundless, and incalculable, perhaps numbering hundreds of thousands, billions, or nayutas. In that land there will be none of the foul impurities found here.”

“Blessed One! Before whom did this woman plant roots of merit and cultivate wholesome roots?”

“Ananda! It was before the Buddha Dipankara that this woman first aroused the aspiration for bodhi, planted wholesome roots, and dedicated them to the path of Buddhahood.

“At that time, this woman also scattered flowers of gold as offerings to the Buddha Dipankara in quest of unsurpassed bodhi.

“Ananda! At that time, I myself scattered five stalks of flowers as offerings to the Buddha Dipankara in quest of unsurpassed bodhi. The Buddha Dipankara knew that my wholesome roots had matured and therefore bestowed upon me the prediction of unsurpassed bodhi. When this woman heard that I had received the prediction, she immediately made this vow: ‘May I, in a future life, also receive the prediction of unsurpassed bodhi just as this great bodhisattva has.’

“Ananda! You should know that it was before the Buddha Dipankara that this woman first aroused the aspiration for bodhi.”

“Blessed One! Has this woman been cultivating unsurpassed bodhi for a long time?”

“That is so, Ananda! This woman has been cultivating unsurpassed bodhi for a long time.”

CHAPTER: LEARNING EMPTINESS WITHOUT ATTAINING REALIZATION

SIXTY

Venerable Subhuti said: “Blessed One! When a great bodhisattva wishes to practice the Prajnaparamita, how does that bodhisattva learn the samadhi of emptiness and enter the samadhi of emptiness? How does that bodhisattva learn the samadhis of signlessness and wishlessness and enter the samadhis of signlessness and wishlessness? How does that bodhisattva learn the four foundations of mindfulness up to the Noble Eightfold Path, and how does that bodhisattva cultivate the four foundations of mindfulness up to the Noble Eightfold Path?”

“Subhuti! When practicing the Prajnaparamita, a great bodhisattva should contemplate form as empty; should contemplate feeling, perception, formations, and consciousness as empty; should contemplate the twelve ayatanas and the eighteen dhatus as empty; and should contemplate even the Desire Realm, the Form Realm, and the Formless Realm as empty.

“While contemplating in this way, the bodhisattva should not allow the mind to become distracted.

“If the mind is not distracted, the great bodhisattva does not perceive those dharmas. If those dharmas are not perceived, the bodhisattva does not attain realization. Why is this? Because this great bodhisattva has skillfully learned the emptiness of intrinsic characteristics. There is nothing else, no one who realizes, and neither the realization nor the dharma realized can be perceived.”

“Blessed One! As the Buddha has taught, a great bodhisattva should not attain realization through the dharma of emptiness.

“Blessed One! How does a great bodhisattva abide in the dharma of emptiness without attaining realization?”

“Subhuti! If a great bodhisattva contemplates emptiness completely, that bodhisattva first makes this vow: ‘I should not now attain realization through emptiness. Now is the time for me to learn, not the time for me to attain realization.’ The great bodhisattva does not exclusively concentrate and bind the mind to the object of contemplation. Therefore, the great bodhisattva does not regress from unsurpassed bodhi, nor does the bodhisattva realize the unconditioned fruit.

“Subhuti! If a great bodhisattva practices most skillfully in this way, the sublime Dharma will be brought to fulfillment. Why is this? While abiding in the dharma of emptiness, the great bodhisattva thinks: ‘Now is the time for me to learn, not the time to attain realization.’

“Subhuti! A great bodhisattva should think: ‘Now is the time for me to learn the dana paramita up to the Prajnaparamita, not the time to attain realization. It is the time for me to cultivate the four foundations of mindfulness, not the time to attain realization; up to the time to cultivate the Noble Eightfold Path, not the time to attain realization. It is the time to cultivate the three samadhis, not the time to attain realization. It is the time to cultivate the ten powers of a Buddha, not the time to attain realization; up to the time for me to learn all-knowledge, not the time to realize the fruit of stream-enterer, up to the fruit of arhatship or the path of a pratyekabuddha.’

“Subhuti! In this way, while practicing the Prajnaparamita, a great bodhisattva learns the contemplation of emptiness and abides in emptiness; learns signlessness and wishlessness; and cultivates the four foundations of mindfulness up to the Noble Eightfold Path, yet does not realize the four foundations of mindfulness, nor even attain realization through the Noble Eightfold Path.

“Although this great bodhisattva learns and practices the thirty-seven factors conducive to enlightenment, the bodhisattva does not realize the fruit of stream-enterer, up to and including the fruit of a pratyekabuddha.

“Subhuti! It is like a valiant warrior who has mastered the sixty-four branches of military arts. Gripping a weapon firmly in his hand, he stands still and unmoving.

He is highly skilled, handsome and pure in appearance, and loved and respected by everyone. He undertakes little work but gains great benefit. For this reason, the multitude reveres, honors, and praises him.

Seeing that everyone respects him, this warrior becomes even more joyful. With only a minor matter to attend to, he goes to another region to help the old and infirm pass safely through a perilous and terrifying place. Along the dangerous road, many bandits lie in ambush to rob and harm travelers.

Because that warrior is fully endowed with wisdom and strength, everyone passes safely through the dangerous road and returns home without being robbed or harmed; all are secure and joyful.”

Subhuti! Likewise, when a great bodhisattva pervades all sentient beings with loving-kindness, compassion, sympathetic joy, and equanimity, the great bodhisattva abides in the four immeasurable minds, perfects the six paramitas, does not realize the fruit of the undefiled path, trains in the knowledge of all modes, and enters the three gates of liberation: emptiness, signlessness, and wishlessness. At that time, the bodhisattva does not follow any characteristics, nor does he realize the samadhi of signlessness. Because he does not realize the samadhi of signlessness, he does not fall into the stages of the sravakas or pratyekabuddhas.

Subhuti! It is like a bird whose wings are fully developed: it flies through empty space without falling. Although the bird is in empty space, it does not abide in empty space.

Likewise, although a great bodhisattva trains in the gates of liberation of emptiness, signlessness, and wishlessness, he does not actualize them. Because he does not actualize them, he does not fall into the stages of the sravakas or pratyekabuddhas. Although he has not yet perfected the ten powers, great loving-kindness, great compassion, the immeasurable qualities of a Buddha, and the knowledge of all modes, he nevertheless does not realize the gates of liberation of emptiness, signlessness, and wishlessness.

Subhuti! It is like a highly skilled archer who shoots an arrow into the sky and then successively shoots other arrows upward, each striking the preceding arrow. The arrows hold one another aloft and do not fall to the ground, according to the archer’s intention. If he wishes them to fall, he merely ceases shooting arrows upward, and then all the arrows fall to the ground.

Likewise, a great bodhisattva practices prajnaparamita. For the sake of unsurpassed bodhi, through the power of skillful means, he does not realize the true limit while his roots of virtue are not yet complete; only when his roots of virtue are complete does he realize the true limit.

Therefore, Subhuti, when practicing prajnaparamita, a great bodhisattva should contemplate the characteristics of all dharmas in this way.

“Blessed One! What a great bodhisattva does is indeed exceedingly profound. Why is this? Although the great bodhisattva trains in the characteristics of these dharmas, trains in the true limit, trains in suchness, trains in the Dharma-nature, trains in ultimate emptiness, and even trains in the emptiness of intrinsic characteristics and the three gates of liberation, he never falls midway into the two vehicles of the sravakas and pratyekabuddhas. This is indeed rare.”

“Subhuti! Because he does not abandon any sentient being, this great bodhisattva makes such a vow.

“Subhuti! If a great bodhisattva thinks, ‘I must not abandon any sentient being. All sentient beings are submerged in dharmas that are nonexistent; I must liberate them,’ he then enters the gate of liberation of emptiness, the gate of liberation of signlessness, and the gate of liberation of wishlessness. Know that this great bodhisattva has perfected the power of skillful means. Before attaining the knowledge of all modes, although he practices the three gates of liberation, he does not realize the true limit midway.

“Furthermore, Subhuti! When a great bodhisattva wishes to contemplate the exceedingly profound dharmas—that is, internal emptiness through the emptiness of non-dharmas and dharmas, and the four foundations of mindfulness through the three gates of liberation—the great bodhisattva should think: ‘Sentient beings continually move within the notion of a self, through the notions of a knower and a seer, and cling to dharmas as attainable.

In order to put an end to these notions for sentient beings, I shall teach the Dharma when I attain unsurpassed bodhi.’ At that time, the great bodhisattva practices the gates of liberation of emptiness, signlessness, and wishlessness but does not realize the true limit. Because he does not realize it, he falls into the stages of the sravakas and pratyekabuddhas.

“Subhuti! Because of such an aspiration to perfect roots of virtue, the great bodhisattva does not actualize the true limit midway and does not lose the four dhyanas, the four immeasurable minds, the four concentrations, the four foundations of mindfulness, or even the eighteen distinctive qualities of a Buddha. At that time, the great bodhisattva perfects all dharmas that aid the path and continues through the attainment of unsurpassed bodhi without ever diminishing or declining. Because he possesses the power of skillful means, this bodhisattva constantly increases wholesome dharmas, and his faculties and wisdom are keener than those of arhats and pratyekabuddhas.

“Subhuti! If a great bodhisattva thinks, ‘Sentient beings continually cling to the four inverted views: regarding the impermanent as permanent, suffering as happiness, the impure as pure, and what is not self as self. For the sake of these sentient beings, I seek the knowledge of all modes.

When I attain unsurpassed bodhi, I shall teach them the dharmas of impermanence, suffering, impurity, and non-self,’ then the great bodhisattva, having formed such an aspiration and employing the power of skillful means in prajnaparamita, does not realize the true limit, although he has not yet attained the Buddha-samadhis or perfected the ten powers, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, and the eighteen distinctive qualities of a Buddha.

At that time, although he cultivates the gate of liberation of wishlessness and has not yet attained unsurpassed bodhi, he does not realize the true limit.

“Furthermore, Subhuti! A great bodhisattva thinks, ‘Sentient beings continually cling to dharmas as attainable: a self, a sentient being, and even a knower and a seer; form, feeling, perception, formations, and consciousness; the ayatanas and dhatus; the four dhyanas, the four immeasurable minds, and the four concentrations; and such practices. When I attain unsurpassed bodhi, I shall cause sentient beings no longer to cling to dharmas as attainable in this way.’

“Having formed this aspiration, the bodhisattva employs skillful means while practicing prajnaparamita. Before perfecting the ten powers through the eighteen distinctive qualities of a Buddha, he does not realize the true limit. At that time, the bodhisattva fully cultivates the samadhi of emptiness.

“Furthermore, Subhuti! If a great bodhisattva thinks, ‘Sentient beings continually proceed among various characteristics, namely the characteristics of male, female, form, and formlessness. When I attain unsurpassed bodhi, I shall cause sentient beings to be free from such mistaken perceptions of characteristics,’ then, having formed this aspiration, the bodhisattva employs skillful means while practicing prajnaparamita. Before perfecting the ten powers through the distinctive qualities of a Buddha, he does not realize the true limit. At that time, the bodhisattva fully cultivates the samadhi of signlessness.

“Subhuti! If a great bodhisattva trains in the six paramitas; trains in internal emptiness through the emptiness of non-dharmas and dharmas; trains in the four foundations of mindfulness through the three gates of liberation; and trains in the ten powers, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, and the eighteen distinctive qualities of a Buddha, then, having perfected wisdom in this way, he never clings to conditioned dharmas or abides in the three realms.

“When this great bodhisattva trains in and practices the dharmas that aid the path, he should be questioned: ‘A great bodhisattva wishes to attain unsurpassed bodhi. How, then, does he train in contemplating all dharmas as empty without realizing the true limit, so that, by not realizing it, he does not fall among the sravakas and pratyekabuddhas? How does he contemplate signlessness, wishlessness, non-arising, the unborn, and nonexistence, yet not realize the true limit, while cultivating prajnaparamita?’

“Subhuti! When questioned in this way, if that great bodhisattva answers: ‘A great bodhisattva should only contemplate emptiness and should only contemplate signlessness, wishlessness, non-arising, the unborn, and nonexistence. A great bodhisattva should not train in emptiness, signlessness, wishlessness, the unborn, non-arising, or nonexistence, and should not train in the dharmas that aid the path,’

“Subhuti! Know that this bodhisattva has not yet received from the Buddhas the prediction of unsurpassed bodhi. Why is this? Because this person cannot explain the training of an irreversible bodhisattva, cannot expound it, and cannot answer questions about it.

“If that great bodhisattva can explain and answer questions concerning the training of the irreversible stage, know that he has trained in the bodhisattva path and has entered the Bodhisattva Stage, like other irreversible great bodhisattvas.”

The Venerable Subhuti asked, “Blessed One! Might there be a bodhisattva who has not yet attained irreversibility but is nevertheless able to answer?”

The Buddha said, “There is. Subhuti! Whether or not that bodhisattva has heard prajnaparamita, he may be able to answer in the same way as an irreversible great bodhisattva.”

Venerable Subhuti said, “World-Honored One! There are very many bodhisattvas who seek the Buddha path, yet few bodhisattvas can answer questions as these irreversible great bodhisattvas do among those who are still in training and those beyond training.”

The Buddha said, “So it is. Bodhisattvas such as these are very rare. Why is this? Because great bodhisattvas who have received a prediction of attaining the irreversible Stage of Dry Wisdom are rare. Those who have received such a prediction are able to answer. Their roots of goodness shine brightly, and no deva or human in all the world can destroy them.”

CHAPTER: NOT ATTAINING REALIZATION IN DREAMS

SIXTY-ONE

The Buddha told Venerable Subhuti, “If a great bodhisattva, even in a dream, does not desire the stage of a shravaka or pratyekabuddha and does not desire the three realms, but contemplates all dharmas as dreams, illusions, echoes, mirages, and magical transformations, without grasping at realization,

Subhuti, you should know that this is a mark of an irreversible great bodhisattva.

“Furthermore, Subhuti, in a dream a great bodhisattva may see a Buddha together with countless bhikshus, bhikshunis, upasakas, upasikas, devas, nagas, ghosts, and spirits. The bodhisattva sees the Buddha teaching the Dharma to the great assembly, follows the Buddha and hears the Dharma, immediately understands its meaning, and then practices in accordance with the Dharma.

“You should know that this is a mark of an irreversible great bodhisattva.

“Furthermore, Subhuti, in a dream a great bodhisattva may see the Buddha endowed with the thirty-two marks and eighty secondary characteristics, emitting light and rising into the sky to teach the Dharma to the assembly of great bhikshus. The Buddha then manifests great spiritual power, creating magically transformed beings who travel to other Buddha lands to perform the work of a Buddha.

“You should know that this is a mark of an irreversible great bodhisattva.

“Furthermore, Subhuti, in a dream a great bodhisattva may see bandits rise up and attack villages and cities, or set fires; may see ferocious beasts such as tigers, wolves, and lions; may see someone coming to behead him; or may see his parents, elder and younger siblings, and friends die. Although he sees so many dreadful, violent, painful, and sorrowful events, he is neither frightened nor distressed. Upon awakening, he immediately reflects: ‘The three realms are false and illusory, all merely like scenes in a dream. When I attain unsurpassed bodhi, I shall explain to sentient beings that the three realms are like a dream.’

“You should know that this is a mark of an irreversible great bodhisattva.

“Furthermore, Subhuti, how may one know that when an irreversible great bodhisattva attains unsurpassed bodhi, the three evil destinies will not exist in that land?

“If, in a dream, a great bodhisattva sees animals, hungry ghosts, or beings in hell, he immediately thinks: ‘I must diligently practice with vigor. When I attain unsurpassed bodhi, the three evil destinies shall not exist in my land.’ Why is this? Because dream experiences and all dharmas are not two and are not different.

“You should know that this is a mark of an irreversible great bodhisattva.

“Furthermore, Subhuti, in a dream a great bodhisattva may see the fires of hell boiling sentient beings and make this vow: ‘If I truly am irreversible, may this fire be extinguished at once.’

“If the fires of hell are immediately extinguished in accordance with his vow, you should know that this is a mark of irreversibility.

“Furthermore, Subhuti, during the day a great bodhisattva may see a city engulfed in fire and think: ‘In a dream I saw the conduct, class, and characteristics of irreversibility, and now I truly possess them.’ He then makes this vow: ‘May this fire be extinguished at once.’

“If, after he makes the vow, the fire is immediately extinguished, you should know that this great bodhisattva has received a prediction of unsurpassed bodhi and abides in the stage of irreversibility.

“If the fire is not immediately extinguished but burns from one house to another and from one village to another, Subhuti, you should know that the houses that burn are affected because, in previous lives, the karmic causes created by their inhabitants’ grave destruction of the profound Dharma have brought this remaining calamity upon them in the present life.

“Through this cause and condition, you should know that this is a mark of an irreversible great bodhisattva.

“Furthermore, Subhuti, the Buddha will now explain for your sake the conduct, class, and characteristics of an irreversible great bodhisattva.

“If a man or woman is possessed by a ghost or spirit, the bodhisattva then thinks: ‘If the Buddhas of the past have given me a prediction, if with a pure mind I seek unsurpassed bodhi, practice the pure right path, and remain far removed from any aspiration for the attainments of a shravaka or pratyekabuddha, then I am worthy of attaining unsurpassed bodhi. I shall certainly attain unsurpassed bodhi; it is not the case that I shall fail to attain it.

The Buddhas presently dwelling in the lands of the ten directions know, see, understand, and realize all things. The Buddhas know my innermost mind and know with certainty that I shall attain unsurpassed bodhi. By the sincere vow I now make, may this man or woman who is possessed and tormented by a ghost or spirit be freed from suffering and danger, and may the ghost or spirit depart far away.’

“Subhuti, if the bodhisattva makes such a vow and the ghost or spirit does not depart, you should know that this bodhisattva has not yet received from the Buddhas of the past a prediction of unsurpassed bodhi. If the ghost or spirit departs, you should know that the bodhisattva has received from the Buddhas of the past a prediction of unsurpassed bodhi.

“By such conduct, class, and characteristics, one knows that the great bodhisattva is irreversible.

“Furthermore, Subhuti, a great bodhisattva may be separated from the six paramitas and skillful means and may not have long practiced the four foundations of mindfulness through the three gates of samadhi, nor yet entered the bodhisattva stage. When such a bodhisattva is harassed by the evil Mara, he makes this vow: ‘If I have truly received a prediction from the Buddhas, this ghost or spirit must depart.’ Because the evil Mara possesses greater power than the ghost or spirit, the ghost or spirit immediately departs.

This bodhisattva thinks that the ghost or spirit departed through the power of his vow, not knowing that it was through the power of the evil Mara. Relying on what he takes to be his realization and attainment, he disparages other bodhisattvas, saying, ‘I have received a prediction from the Buddhas, but you have not.’ He gives rise to overweening pride. Because of this, he becomes separated from the knowledge of all modes and from unsurpassed bodhi.

“Subhuti, you should know that this person falls into one of two stages: either the stage of a shravaka or the stage of a pratyekabuddha.

“Such events arise because he made the futile vow described above and lacked skillful means. Because this person does not draw near to and rely upon good spiritual friends, and does not thoroughly inquire into the characteristics of irreversibility, the bonds of Mara around him become ever more firmly secured.

“Why is this? Because that bodhisattva has not long practiced the six paramitas and therefore lacks skillful means.

“You should know that this is the work of Mara affecting a bodhisattva.

“Subhuti, how is a bodhisattva who has not long practiced the six paramitas and has not yet entered the bodhisattva stage harassed by the evil Mara?

“Subhuti, the evil Mara manifests various bodily forms and comes to tell the bodhisattva: ‘In the presence of the Buddhas, you received a prediction of unsurpassed bodhi. Your name is such-and-such, your father’s name is such-and-such, your mother’s name is such-and-such, and the names of your elder and younger siblings are such-and-such. The names and family names of your parents throughout seven generations were such-and-such.

You were born in such-and-such settlement, such-and-such village, such-and-such city, such-and-such country, in such-and-such region.’ If the evil Mara sees that the bodhisattva’s disposition and conduct are gentle, he says, ‘In your previous life you were also gentle.’ If he sees that the bodhisattva has an impetuous temperament, the evil Mara says, ‘In your previous life you were also like this.’ If he sees that the bodhisattva cultivates the practice of calm seclusion, the evil Mara says, ‘In your previous life you also practiced in this way.’ If he sees the bodhisattva begging for alms, wearing rag robes, refraining from drinking fruit juice after midday, eating at one sitting, eating only one bowlful, dwelling in charnel grounds, dwelling in open places, dwelling beneath trees,

constantly sitting and never lying down, sitting in the full-lotus posture, possessing only the three robes, having few desires, being content, cultivating the practice of seclusion, not anointing his feet, or speaking little, the evil Mara then says, ‘In your previous life you also practiced in this way.

In this life you possess these dhutanga virtues, and in your previous life you also possessed such virtues.’

“When the bodhisattva hears these accounts of his previous life and of the names of his family members, and also hears his dhutanga virtues praised, he immediately rejoices and gives rise to arrogance and conceit.”

At that time, the evil Māra said: “You possess such merit and such distinguishing marks. Truly, the Buddhas have bestowed upon you the prediction of unsurpassed bodhi.”

Subhūti, the evil Māra may appear as a bhikshu clad in robes, or as a householder, or in the form of one’s father or mother, and come to tell the bodhisattva: “You have received the prediction of unsurpassed bodhi. Why? Because you possess all the marks of non-retrogression.”

Subhūti, in truth, this person possesses none of the genuine marks of non-retrogression taught by the Buddha.

Know that this bodhisattva has been disturbed and harmed by Māra. Why? Because this bodhisattva possesses none of the marks of non-retrogression. Merely upon hearing such praise, he becomes arrogant and treats others with contempt.

Know that this is a demonic deed affecting a bodhisattva.

Furthermore, Subhūti, a bodhisattva who has not long practiced the six pāramitās does not understand the characteristics of names, nor the characteristics of form, feeling, perception, formations, and consciousness. The evil Māra comes and says: “In a future life, when you attain unsurpassed bodhi, you will bear such-and-such names.” Māra then speaks a name corresponding to what that bodhisattva has imagined. Lacking wisdom and skillful means, the bodhisattva thinks: “I previously imagined that when I became a Buddha I would bear the very name this person has spoken, and it accords with my original intention. Surely the Buddhas have bestowed a prediction upon me.”

Subhūti, this person possesses none of the marks of non-retrogression taught by the Buddha. He merely follows after that empty name and then becomes arrogant and treats others with contempt. Consequently, he becomes estranged from unsurpassed bodhi.

This bodhisattva becomes estranged from prajñāpāramitā, lacks the power of skillful means, becomes estranged from good spiritual friends, and follows evil friends; thus he falls to either the śrāvaka or pratyekabuddha level. If, in this very lifetime, he immediately feels remorse and repents, then after wandering through birth and death for a long time, he will once again rely upon prajñāpāramitā. If he encounters good spiritual friends and constantly remains close to them, he will attain unsurpassed bodhi.

But if, in this very lifetime, he does not immediately repent, he will fall to one of two levels: that of a śrāvaka or that of a pratyekabuddha.

Subhūti, regarding the four grave precepts, if a bhikshu violates even one, he is no longer a śramaṇa or a son of the Śākyan clan, and in this life he cannot attain any of the four fruits of śramaṇahood.

Subhūti, that bodhisattva craves a false name, becomes arrogant, and treats others with contempt. Know that this offense is graver than a bhikshu’s violation of a grave precept. Subhūti, it is not only graver than violating the four grave precepts, but even graver than committing the five heinous offenses. Because he delights in accepting a false title, becomes haughty, and treats others with contempt, know that his offense is extremely grave. As with such names, so too must a bodhisattva remain vigilant and clearly recognize all other subtle demonic deeds.

Furthermore, Subhūti, a bodhisattva dwells in a secluded place, amid remote mountains, marshes, and wilderness. Māra comes and praises him, saying: “The practice you cultivate is the practice of seclusion praised by the Buddha.”

Subhūti, the Buddha does not praise such seclusion—that is, merely dwelling amid remote mountains, marshes, and wilderness and calling it seclusion.

“Blessed One, if dwelling in such secluded places amid remote mountains, marshes, and wilderness is not the Dharma of seclusion, what other Dharma of seclusion is there?”

“Subhūti, if a bodhisattva abandons the mind of a śrāvaka or pratyekabuddha while dwelling in a secluded place amid remote mountains, marshes, and wilderness, this is the Dharma of seclusion approved by the Buddha. This is the Dharma of seclusion that a bodhisattva should cultivate. If he practices this Dharma of seclusion day and night, he is called a bodhisattva who practices seclusion.

“Subhūti, suppose a bodhisattva follows the seclusion taught by the evil Māra, dwelling amid remote mountains, marshes, and wilderness while his mind remains amid clamor. That is, he has not abandoned thoughts of the śrāvaka and pratyekabuddha paths and does not diligently cultivate prajñāpāramitā; therefore, this bodhisattva cannot perfect knowledge of all modes. This bodhisattva practices the seclusion taught by the evil Māra. His own mind is impure, yet he despises those bodhisattvas who dwell near towns while keeping their minds pure, free from thoughts of clamor and from thoughts of the śrāvaka and pratyekabuddha paths, free also from every other defiled and evil thought, and fully endowed with meditative concentration, liberation, wisdom, and superknowledges.

“That bodhisattva, estranged from prajñāpāramitā and lacking the power of skillful means, may dwell in an utterly deserted place more than a hundred yojanas away, inhabited only by beasts, spirits, and rākṣasas, for a year or even for hundreds of thousands of myriads of koṭis of years, or for still longer than that; yet he does not understand the bodhisattva’s genuine Dharma of seclusion. This is to deeply resolve upon unsurpassed bodhi and to be free from defiled, evil, and clamorous thoughts. The Buddha does not approve what this bodhisattva practices.

“Subhūti, the Buddha teaches the genuine Dharma of seclusion, but this bodhisattva does not abide in it, nor does he perceive the characteristics of that seclusion. Why? Because this bodhisattva practices only a false Dharma of seclusion. At that time, the evil Māra comes and stands in empty space, praising him: ‘Excellent! Excellent, good man! This is the genuine Dharma of seclusion taught by the Buddha. By practicing this Dharma of seclusion, you will swiftly attain unsurpassed bodhi.’ Hearing this praise and delighting in that Dharma of seclusion, this bodhisattva will certainly disdain other seekers of the Buddha Way, regarding them as clamorous.

“This is to regard clamor as the absence of clamor, to withhold reverence from those worthy of reverence, and to revere those unworthy of reverence. This bodhisattva says: ‘Those spirits think of me and come to praise me. What I practice is indeed the practice of seclusion, whereas no one praises those who dwell near towns.’ For this reason, this bodhisattva despises the other bodhisattvas.

“Subhūti, know that this bodhisattva is called a caṇḍāla bodhisattva who defiles the bodhisattvas. This person resembles a bodhisattva in outward form, but in truth he is a great thief among humans and devas, and a thief clad in robes among the śramaṇas. Those who seek the Buddha Way should not associate with, make offerings to, or revere such a person. Why?

“Subhūti, know that this person has fallen among those of overweening pride.

“Therefore, if a great bodhisattva wishes never to forsake knowledge of all modes, wishes to attain unsurpassed bodhi, single-mindedly seeks unsurpassed bodhi, and wishes to benefit all sentient beings, he should not associate with, revere, or make offerings to such people.

“According to the Dharma of a great bodhisattva, he should constantly seek his own benefit, grow weary of and fear the world, and always keep his mind detached from the three realms. Toward such people, he should cultivate loving-kindness, compassion, sympathetic joy, and equanimity. He should think: ‘As I practice the bodhisattva path, I must not give rise to such faults. If such faults arise, I must quickly eliminate them.’

“Subhūti, a great bodhisattva must remain keenly vigilant regarding these demonic deeds. Amid such demonic deeds, he must diligently strive to escape them.

“Furthermore, Subhūti, a great bodhisattva who profoundly desires to attain unsurpassed bodhi must associate with, revere, and make offerings to good spiritual friends.”

“Blessed One, who are the good spiritual friends of a great bodhisattva?”

“Subhūti, the Buddhas are the good spiritual friends of a great bodhisattva. Great bodhisattvas are also the good spiritual friends of a bodhisattva. Arhats are also the good spiritual friends of a bodhisattva.

“Furthermore, Subhūti, the six pāramitās are the good spiritual friends of a bodhisattva. The four foundations of mindfulness, up to and including the eighteen unique qualities, are also the good spiritual friends of a bodhisattva. Suchness, the ultimate reality, and the Dharma-nature are also the good spiritual friends of a bodhisattva.

“Subhūti, the six pāramitās are the path, the great light, the lamp, knowledge, wisdom, rescue, refuge, an island, the ultimate way, the father, and the mother. The four foundations of mindfulness, up to and including knowledge of all modes, are likewise so.

“Why? Because the six pāramitās and the thirty-seven factors conducive to awakening are the father and mother of the Buddhas of the ten directions—past, future, and present. Why? Because the six pāramitās and the thirty-seven factors conducive to awakening give birth to the Buddhas of the ten directions—past, future, and present.”

Subhuti, a great bodhisattva who wishes to attain unsurpassed enlightenment, purify a Buddha-land, and bring beings to fulfillment must train in the six paramitas, the thirty-seven factors conducive to enlightenment, and the four means of embracing beings. These are the four means of embracing: giving, loving speech, beneficial action, and cooperation.

Subhuti, because they possess such power to benefit, I say that the six paramitas and the thirty-seven factors conducive to enlightenment are the great bodhisattva, are the World-Honored One, are the Path, are great radiance, are a lamp, are knowledge, are wisdom, are deliverance, are refuge, are an island, are the ultimate path, are father, and are mother.

Therefore, a great bodhisattva who wishes to abide independently of the words of others, dispel the doubts of all beings, purify a Buddha-land, and bring beings to fulfillment must train in this prajnaparamita.

Why? Because within prajnaparamita, all the dharmas in which great bodhisattvas must train are extensively taught.

—World-Honored One, what is the characteristic of prajnaparamita?

—Subhuti, the characteristic of space is the characteristic of prajnaparamita. Prajnaparamita has no characteristic.

—World-Honored One, is there a reason why the characteristic of all dharmas is also like the characteristic of prajnaparamita?

—Subhuti, it is exactly so. The characteristic of all dharmas is also like the characteristic of prajnaparamita, because the characteristics of all dharmas are separation and emptiness. For this reason, the characteristic of all dharmas is also like the characteristic of prajnaparamita: the characteristic of separation and the characteristic of emptiness.

—World-Honored One, if all dharmas are separated from all dharmas and all dharmas are empty of all dharmas, how can it be known whether beings are defiled or purified?

World-Honored One, a dharma characterized by separation is neither defiled nor purified. Through a dharma characterized by separation and a dharma without characteristics, unsurpassed enlightenment cannot be attained. Within separation and the absence of characteristics, there is no dharma that can be attained.

World-Honored One, within the characteristic of separation and the characteristic of emptiness, there is no bodhisattva who attains unsurpassed enlightenment.

World-Honored One, if this is so, how can I understand the meaning proclaimed by the Buddha?

—Subhuti, do beings continually entertain thoughts of self and what belongs to self?

—World-Honored One, they do. Beings continually entertain thoughts of self and what belongs to self.

—Subhuti, are those thoughts of self and what belongs to self characterized by separation? Are they characterized by emptiness?

—World-Honored One, thoughts of self and what belongs to self are characterized by separation and emptiness.

—Subhuti, because of those thoughts of self and what belongs to self, do beings come and go within birth and death?

—World-Honored One, because of those thoughts of self and what belongs to self, beings come and go within birth and death.

—Subhuti, because beings come and go within birth and death, they are known to have defilement and affliction.

Subhuti, if beings had no thoughts of self and what belongs to self and their minds were unattached, they would no longer come and go within birth and death. If they did not come and go within birth and death, there would be no defilement or affliction. Thus beings would be purified.

—World-Honored One, when a great bodhisattva practices in this way, the bodhisattva does not practice form, feeling, perception, formations, or consciousness; does not practice the four foundations of mindfulness through the Noble Eightfold Path; does not practice inner emptiness through the emptiness of nonexistence and existence; and does not practice the ten powers of knowledge through knowledge of all modes.

Why? Because such dharmas cannot be apprehended. There is neither one who practices, nor a place of practice, nor a method of practice.

World-Honored One, when a great bodhisattva practices in this way, no deva, human, or asura in the world can overcome this great bodhisattva. No sravaka or pratyekabuddha can equal this bodhisattva.

Why? Because no one can equal the abiding place of this bodhisattva, which is the bodhisattva stage.

World-Honored One, the practice of this great bodhisattva accords with the mind of knowledge of all modes and cannot be equaled by anyone.

—Subhuti, a great bodhisattva who practices in this way swiftly draws near to knowledge of all modes.

Subhuti, what do you think? Suppose all kinds of beings in Jambudvipa were to perform the karma of human beings, all obtain human bodies, and all attain unsurpassed enlightenment. If a good man or good woman were, throughout an entire lifetime, to honor, make offerings to, and praise all those Buddhas, and then dedicate all those roots of goodness to unsurpassed enlightenment, would that person thereby gain much merit?

—World-Honored One, very much indeed.

—Subhuti, that merit would not equal the merit of a good man or good woman who, in the midst of the great assembly, expounds prajnaparamita, gives lucid instruction, explains it clearly in accordance with prajnaparamita, and also keeps it properly in mind. The same applies even to all beings throughout the great trichiliocosm.

Subhuti, suppose all beings in Jambudvipa were simultaneously to obtain human bodies. If a good man or good woman taught them to practice the ten wholesome deeds, the four dhyanas, the four immeasurable minds, and the four formless concentrations; taught them to attain the fruit of stream-enterer through the fruit of pratyekabuddhahood; and taught them to attain unsurpassed enlightenment, then dedicated the roots of goodness from that instruction to unsurpassed enlightenment, would that good man or good woman gain much merit?

—World-Honored One, very much indeed.

—Subhuti, however great that merit might be, it would not equal the merit of a good man or good woman who expounds this prajnaparamita to beings, instructs them clearly and lucidly, and does not depart from knowledge of all modes.

As it is in Jambudvipa, so it is even throughout the great trichiliocosm.

This great bodhisattva, by not departing from the mind of knowledge of all modes, reaches the utmost limit of all fields of merit. Apart from the Buddhas, no dharma equals the power of a great bodhisattva.

Why? Because when a great bodhisattva practices prajnaparamita, the bodhisattva gives rise to great loving-kindness toward all beings; seeing beings heading toward death, gives rise to great compassion; delighting in the practice of the Path, gives rise to great sympathetic joy; and, by not sharing in discriminative conceptions, attains great equanimity.

Subhuti, this is the great bodhisattva's attainment of the radiance of great wisdom. The radiance of great wisdom in its fullness is the six paramitas.

Subhuti, although such good men and good women have not yet become Buddhas, they can serve as great fields of merit for all beings and never regress from unsurpassed enlightenment. Receiving the four requisites offered to them, they practice in accordance with the mind of prajnaparamita, assuredly repay the kindness of the donors, and swiftly draw near to knowledge of all modes.

Therefore, a great bodhisattva who wishes not to receive the four kinds of offerings from others in vain, who wishes to guide beings in the Three Vehicles, who wishes to become a great light for beings, who wishes to rescue them from the prison of the three realms, and who wishes to bestow the clear eye upon beings must constantly practice prajnaparamita.

When practicing prajnaparamita, if a great bodhisattva wishes to speak, the bodhisattva speaks of prajnaparamita. Having spoken of prajnaparamita, the bodhisattva constantly keeps prajnaparamita in mind.

Having constantly kept prajnaparamita in mind, the bodhisattva constantly practices prajnaparamita, allowing no other thought to arise. Day and night, the bodhisattva diligently practices prajnaparamita, with the mind continually corresponding to it, neither ceasing nor turning to other thoughts.

Subhuti, it is like a person who had never before obtained a mani jewel but later obtains one and, upon obtaining it, becomes joyful and exultant. If the person subsequently loses it, the person becomes deeply grieved, constantly remembers and thinks of that mani jewel, and says, “How did I come to lose the mani jewel?”

So too, a great bodhisattva constantly remembers and remains mindful of prajnaparamita, never departing from the mind of knowledge of all modes.

—World-Honored One, all thoughts and conceptions are by their own nature separated and by their own nature empty. Why, then, does a great bodhisattva practicing prajnaparamita not depart from the mind of knowledge of all modes? Within those dharmas of separation and emptiness, there is no bodhisattva, no mindfulness, and no knowledge of all modes.

– Subhuti! If a great bodhisattva knows all dharmas in this way—that their nature is inherently detached, that their nature is inherently empty, and that this is not created by shravakas or pratyekabuddhas, nor is it created by Buddhas; that the characteristics of dharmas eternally abide as the characteristics of dharmas, the abiding of dharmas, the fixed nature of dharmas, suchness, and ultimate reality—this is called a bodhisattva practicing prajnaparamita without departing from the mind of the knowledge of all modes. Why? Because the nature of prajnaparamita is inherently detached and inherently empty, neither increasing nor diminishing.

– Blessed One! If the nature of prajnaparamita is inherently detached and inherently empty, how does a great bodhisattva, by means of prajnaparamita, attain unsurpassed bodhi?

– Subhuti! A great bodhisattva, by means of prajnaparamita, neither increases nor diminishes. Why? Because prajnaparamita is neither one nor different.

If a great bodhisattva hears the characteristics of prajnaparamita described in this way and is neither frightened nor afraid, nor doubtful, you should know that this great bodhisattva practices prajnaparamita; you should know that this great bodhisattva abides on the stage of non-retrogression.

– Blessed One! Is emptiness, wherein there is nothing whatsoever, that which practices prajnaparamita?

– No.

– Blessed One! Apart from emptiness, is there any dharma that practices prajnaparamita?

– There is not.

– Blessed One! Does prajnaparamita itself practice prajnaparamita?

– No.

– Blessed One! Do form, feeling, perception, formations, and consciousness practice prajnaparamita?

– No.

– Blessed One! Do the six paramitas practice prajnaparamita?

– No.

– Blessed One! Do the four foundations of mindfulness, up to the exclusive qualities of a Buddha, practice prajnaparamita?

– No.

– Blessed One! Do the emptiness of form, feeling, perception, formations, and consciousness; their false and unreal nature; their having nothing whatsoever; their insubstantial characteristic; suchness; the characteristics of dharmas; the abiding of dharmas; the fixed nature of dharmas; and ultimate reality practice prajnaparamita?

– No.

– Blessed One! If none of those dharmas practices, then how can prajnaparamita be called the great bodhisattva's practice of prajnaparamita?

– Subhuti! Do you see any dharma that practices prajnaparamita?

– Blessed One! No.

– Subhuti! Do you see the great bodhisattva's locus of practicing prajnaparamita?

– Blessed One! No.

– Subhuti! Can that dharma which you do not see be apprehended?

– Blessed One! No.

– Subhuti! Since that dharma cannot be apprehended, will that dharma arise?

– Blessed One! No.

– Subhuti! This is called the great bodhisattva's patient acceptance of the non-arising of dharmas. A bodhisattva who perfects this patient acceptance receives the prediction of unsurpassed bodhi. This is called the Buddha's fearlessness and unobstructed knowledge. If a great bodhisattva practices this Dharma with diligent effort, that bodhisattva will not lose the great wisdom of the knowledge of all modes, which is the wisdom of unsurpassed bodhi, and will never fail to attain it. Why? Because a great bodhisattva who has attained patient acceptance of the non-arising of dharmas does not retreat or diminish until reaching unsurpassed bodhi.

– Blessed One! Is the prediction of unsurpassed bodhi received within the non-arising characteristic of all dharmas?

– No.

– Blessed One! Is the prediction of unsurpassed bodhi received within the arising characteristic of all dharmas?

– No.

– Blessed One! Is the prediction of unsurpassed bodhi received within dharmas that neither arise nor do not arise?

– No.

– Blessed One! How does a great bodhisattva know the dharmas in which the prediction of unsurpassed bodhi is received?

– Subhuti! Do you see any dharmas in which the prediction of unsurpassed bodhi is received?

– Blessed One! No. I do not see any dharma in which the prediction of unsurpassed bodhi is received. Nor do I see any person who attains or anything that is attained.

– Just so, Subhuti! When a great bodhisattva has no attainment with regard to any dharma and does not think, “I shall attain unsurpassed bodhi,” nor think, “By means of this matter I shall attain unsurpassed bodhi,” this is called the locus of unsurpassed bodhi.

Why? Because great bodhisattvas who practice prajnaparamita are free from conceptual recollection and discrimination.

Why? Because within prajnaparamita there is no conceptual recollection or discrimination.”