Mahāyāna — Northern Canon · Linh Sơn Vietnamese Mahāyāna Canon

摩訶般若波羅蜜經

Chinese title:摩訶般若波羅蜜經

📖9,966 words · ~40 min read

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🪷 AI interpretation

CHAPTER ON FIRMNESS

FIFTY-SIX

The Buddha said: “Furthermore, Subhuti! Mara the Evil One comes to a bodhisattva, wishing to destroy the bodhisattva’s resolve, and says: ‘All-knowledge is empty like space and has no marks; all dharmas are empty like space and have no marks. Among those dharmas that are empty like space and have no marks, there is no one who attains unsurpassed bodhi, nor anyone who does not attain it. Those dharmas are all like space and have no marks. You undergo suffering in vain, practicing diligently to no avail. What you have heard concerning unsurpassed bodhi is all the work of Mara, not the teaching of the Buddha. You should abandon that aspiration altogether. Do not continue to undergo such suffering, anxiety, and unrest, lest you fall into the evil destinies.’

Upon hearing these words of reproach, this bodhisattva should think: ‘This is Mara the Evil One, wishing to destroy my resolve for unsurpassed bodhi.

Although all dharmas are like space, without anything whatsoever, and empty of their own marks, sentient beings do not know, see, or understand this.

I too, through the great vow as my adornment—which is empty, devoid of any intrinsic mark, and like space—shall attain all-knowledge; then, for the sake of sentient beings, I shall teach them the Dharma so that they may attain liberation and realize the fruit of stream-entry, up to the fruit of unsurpassed bodhi.’

Subhuti! From the time a great bodhisattva first gives rise to the aspiration onward, if he hears such things, he should himself remain firm in resolve and not be shaken. Because his resolve is firm and unshakable, through practicing the six paramitas he will certainly enter the bodhisattva stage.”

“Blessed One! Is one called irreversible because one does not turn, or is one called irreversible because one turns?”

“Subhuti! Because one does not turn, and because one turns, one is also called irreversible.

Why is this so?

Subhuti! If a great bodhisattva is not turned toward the stage of a sravaka or the stage of a pratyekabuddha, he is called irreversible. If a great bodhisattva turns away from the stage of a sravaka and the stage of a pratyekabuddha, he is also called irreversible.

By these practices, qualities, and characteristics, one is called an irreversible great bodhisattva.

Furthermore, Subhuti! When an irreversible great bodhisattva wishes to enter the first dhyana, up to the attainment of cessation, he can enter it immediately. When he wishes to cultivate the four foundations of mindfulness, up to the five superknowledges, he is immediately able to cultivate them. Although he cultivates the four foundations of mindfulness, up to the five superknowledges, this great bodhisattva does not appropriate the four foundations of mindfulness. Although he cultivates the dhyanas, he does not appropriate the dhyanas, up to and including neither the fruit of arhatship nor the fruit of pratyekabuddhahood. For the sake of sentient beings, this great bodhisattva assumes a body so that, in accordance with what is fitting and appropriate, he may benefit them.

By these practices, qualities, and characteristics, one is called an irreversible great bodhisattva.

Furthermore, Subhuti! An irreversible great bodhisattva constantly keeps unsurpassed bodhi in mind and never departs from the resolve for all-knowledge.

Because he does not depart from the resolve for all-knowledge, he does not esteem form or marks; he does not esteem sravakas or pratyekabuddhas; he does not esteem the six paramitas; he does not esteem the four dhyanas, the four immeasurable minds, up to the five superknowledges; he does not esteem the four foundations of mindfulness, up to the Noble Eightfold Path; he does not esteem the ten powers of knowledge, up to the eighteen distinctive qualities; he does not esteem purifying Buddha lands or bringing sentient beings to fulfillment; he does not esteem seeing Buddhas or planting roots of goodness.

Why is this so? Because all dharmas are empty of their own marks; there is no dharma that can be esteemed and no mind that esteems. All dharmas are without anything whatsoever, empty of their own marks like space.

Subhuti! This irreversible great bodhisattva, having perfected such a mind, remains single-minded and undistracted throughout the four bodily postures—walking, standing, lying down, and sitting—and while coming and going, entering and departing.

By these practices, qualities, and characteristics, one is called an irreversible great bodhisattva.

Subhuti! If a great bodhisattva manifests as a householder, then, to benefit sentient beings, he accepts the five sensual pleasures in order to give to sentient beings: those who need food are given food; those who need drink are given drink; and those who need clothing, bedding, or medicine are all provided for. This great bodhisattva himself practices dana-paramita, teaches others to practice dana-paramita, praises the Dharma of dana-paramita, and joyfully commends those who practice dana-paramita; and so it is through prajnaparamita.

While living as a householder, this great bodhisattva gives jewels filling Jambudvipa and the entire great trichiliocosm to every kind of sentient being. He does not act for his own sake, but constantly practices pure conduct. He neither oppresses nor disparages others, nor seizes their possessions and causes them sorrow.

By these practices, qualities, and characteristics, one is called an irreversible great bodhisattva.

Furthermore, Subhuti! The Vajra-Bearing Spirit Kings, up to the five classes of Vajra-Bearing Spirits, constantly remain near this great bodhisattva and protect him, thinking: ‘This great bodhisattva will attain unsurpassed bodhi.’ Therefore, neither devas, nor Mara Kings, nor Brahma Kings, nor powerful people in the human realm can destroy this great bodhisattva’s resolve for all-knowledge, until he attains unsurpassed bodhi.

This is called a characteristic of an irreversible great bodhisattva.

Furthermore, Subhuti! A great bodhisattva always possesses the five faculties of a bodhisattva: the faculty of faith, the faculty of diligence, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. This is called a characteristic of irreversibility.

Furthermore, Subhuti! An irreversible great bodhisattva is a superior person, not an inferior person.

“Blessed One! What is a superior person?”

“Subhuti! If a great bodhisattva single-mindedly practices for unsurpassed bodhi and his mind is not distracted, he is called a superior person.

Furthermore, Subhuti! A great bodhisattva constantly and single-mindedly keeps the Buddha path in mind. For the sake of pure livelihood, he does not practice occupations involving spells, compounding medicines, or medical remedies; nor does he employ talismans or incantations to summon ghosts or spirits and cause them to enter men or women so as to inquire about good or ill fortune, blessings and prosperity, or life and death. Why is this so? Because, clearly knowing that all dharmas are empty of their own marks and seeing no marks, he does not engage in wrong livelihood but practices right livelihood. This is called a characteristic of an irreversible great bodhisattva.

Furthermore, Subhuti! The Buddha will now speak again of the practices, qualities, and characteristics of an irreversible great bodhisattva. You should listen single-mindedly.

A great bodhisattva practices prajnaparamita. Because he never departs from unsurpassed bodhi, he does not speak about the five skandhas, does not speak about the twelve ayatanas, and does not speak about the eighteen dhatus. Why is this so? Because he constantly contemplates the marks of the five skandhas, the twelve ayatanas, and the eighteen dhatus as empty.

This great bodhisattva does not delight in speaking about officials. Why is this so? Because, abiding in the emptiness of all dharmas’ marks, he recognizes neither nobility nor lowliness.

He does not delight in speaking about robbery or theft, because all dharmas are empty of their own marks, and so he recognizes neither gain nor loss.

He does not delight in speaking about armies or military formations, because all dharmas are empty of their own marks, and so he recognizes neither many nor few.

He does not delight in speaking about warfare, because all dharmas are empty of their own marks, and so he recognizes neither affection nor hatred.

He does not delight in speaking about women; abiding in the emptiness of dharmas, he recognizes neither beauty nor ugliness.

He does not delight in speaking about villages, because all dharmas are empty of their own marks, and so he recognizes neither gathering nor dispersal.

He does not delight in speaking about cities, because within the true limit he recognizes neither victory nor defeat.

He does not delight in speaking about affairs of state, because, abiding in the true limit, he recognizes no dharma as belonging there or not belonging there.

He does not delight in speaking about himself, because, abiding in the Dharma-nature, he recognizes no dharma as self or non-self, and even recognizes no one who knows or sees.

Thus, a great bodhisattva does not delight in speaking about worldly affairs. He delights only in speaking about prajnaparamita and does not depart from the resolve for all-knowledge.

When practicing dana paramita, he does not engage in stinginess; when practicing sila paramita, he does not engage in breaking the precepts; when practicing ksanti paramita, he does not engage in anger or contention; when practicing virya paramita, he does not engage in indolence; when practicing dhyana paramita, he does not engage in distraction; and when practicing prajna paramita, he does not engage in delusion.

Although this great bodhisattva practices the emptiness of all dharmas, he delights in and cherishes the true Dharma. Although he practices Dharma-nature, he constantly praises the indestructible Dharma and delights in drawing near to good spiritual friends, namely the Buddhas and bodhisattvas, sravakas, and pratyekabuddhas. He is able to teach and transform those who aspire to unsurpassed bodhi.

This great bodhisattva always wishes to see the Buddhas. Upon hearing that a Buddha is present in a certain land, he immediately vows to be reborn there. Day and night, he remains ever mindful of the Buddha.

Subhuti! This great bodhisattva enters the first dhyana and proceeds through the absorption of the sphere of neither perception nor non-perception. Through the power of skillful means, he then gives rise to a mind of the Desire Realm and takes birth among beings who are able to practice the ten wholesome courses of karma and in a place where a Buddha is presently dwelling.

From the practices, categories, and characteristics described above, one should know that he is a non-retrogressing great bodhisattva.

Furthermore, Subhuti! When practicing prajnaparamita, the great bodhisattva abides in inner emptiness, outer emptiness, and so forth through the emptiness of nonexistent and existent dharmas. He abides in the four foundations of mindfulness and so forth through the three gates of liberation: emptiness, signlessness, and wishlessness. Regarding his own stage, he knows with perfect clarity and no longer doubts whether or not he is a non-retrogressing one.

Why is this? Because this great bodhisattva no longer perceives even the slightest dharma within unsurpassed bodhi that either retrogresses or does not retrogress.

Subhuti! It is like a person who has attained the fruit of stream-entry: abiding in the stage of a stream-enterer, he knows this clearly and never entertains any doubt. In the same way, abiding in non-retrogression, this great bodhisattva knows this clearly and never entertains any doubt. Abiding at this stage, the great bodhisattva purifies Buddha lands and brings beings to fulfillment. When demonic deeds arise, he recognizes them, does not follow them, and destroys them.

Subhuti! It is like a person who has committed one of the five heinous offenses: the mind associated with that offense continually clings to that person until death and never departs; even when he thinks of something else, that mind of guilt is never interrupted. In the same way, this great bodhisattva securely abides in his own stage, and his mind remains ever unmoved.

No deva, human, or asura in the world can cause this bodhisattva’s mind to waver. Why is this? Because this great bodhisattva has transcended all devas, humans, and asuras, entered the stage of the true Dharma, and abides at the stage he has realized.

Fully endowed with the bodhisattva’s superknowledges, he is able to purify Buddha lands and bring beings to fulfillment, traveling from one Buddha land to another. In the presence of the Buddhas of the ten directions, he plants roots of goodness, draws near to and attends upon them, and asks them questions. Abiding in this way, whenever demonic deeds arise, the great bodhisattva immediately recognizes them and does not follow them; through the power of skillful means, he places those demonic deeds within the true nature of reality.

Regarding the stage he has personally realized, this great bodhisattva has neither doubt nor regret. He clearly knows that this true nature of reality is neither one nor two. For this reason, even when this great bodhisattva passes from one life to another, he never inclines toward the stages of a sravaka or pratyekabuddha.

Within the emptiness of the intrinsic characteristics of all dharmas, this great bodhisattva does not perceive any dharma as arising or ceasing, defiled or purified.

Subhuti! Even when passing from one life to another, this great bodhisattva never doubts whether or not he will attain unsurpassed bodhi. This is because the emptiness of the intrinsic characteristics of all dharmas is itself unsurpassed bodhi.

Subhuti! This great bodhisattva abides at the stage he has realized, does not rely upon the words of others, and cannot be undermined by anyone, for at this stage he has perfected immovable wisdom.

From the practices, categories, and characteristics described above, one should know that he is called a non-retrogressing great bodhisattva.

Furthermore, Subhuti! Suppose an evil Mara assumes the form of a Buddha and comes to tell this great bodhisattva: “You should now realize the fruit of arhatship here. You will not receive a prediction of unsurpassed bodhi, nor have you attained the patient acceptance of the non-arising of dharmas.

You do not possess the practices, categories, and characteristics of a non-retrogressing one, nor do you bear the marks of one who will receive a prediction of unsurpassed bodhi.” Upon hearing such words, this great bodhisattva is never frightened or doubtful, but knows with certainty that he will receive from the Buddhas a prediction of unsurpassed bodhi. Why is this? Because it is by virtue of these dharmas that bodhisattvas receive predictions, and since I now possess these dharmas, I will certainly receive a prediction.

Subhuti! Suppose an evil Mara, or a person acting under Mara’s command, assumes the form of a Buddha and comes to predict for this great bodhisattva the fruit of a sravaka or pratyekabuddha.

This great bodhisattva immediately thinks: “This is an evil Mara, or a person acting under the evil Mara’s command, who has assumed the form of a Buddha and come to act in this way. The Buddhas would never tell a bodhisattva to abandon unsurpassed bodhi and abide at the stage of a sravaka or pratyekabuddha.”

Because of practices, categories, and characteristics such as these, he is called a non-retrogressing great bodhisattva.

Furthermore, Subhuti! An evil Mara assumes the form of a Buddha, approaches the bodhisattva, and says: “The scriptures you study were not spoken by the Buddha, nor were they spoken by sravakas; they were spoken by Mara.”

This great bodhisattva immediately recognizes in his own mind: “This is an evil Mara who has appeared to tell me to abandon unsurpassed bodhi.”

Subhuti! You should know that this great bodhisattva has received predictions from the Buddhas of the past and already abides at the stage of non-retrogression.

Why is this? Whatever practices, categories, and characteristics of non-retrogression are possessed by great bodhisattvas, this great bodhisattva is also fully endowed with all those practices, categories, and characteristics. He is called a non-retrogressing great bodhisattva.

Furthermore, Subhuti! When practicing prajnaparamita, this great bodhisattva protects and upholds the true Dharma without sparing even his own life, much less any other possession. When protecting and upholding the Buddha-Dharma, the great bodhisattva thinks: “I do not protect and uphold merely the true Dharma of one Buddha. Because I protect and uphold the true Dharma of all Buddhas throughout the ten directions and the three periods of time, I do not spare even my own life.”

Subhuti! As the Buddha has taught: “All dharmas are truly empty.”

When foolish people seek to undermine this teaching, they proclaim that it is not the word of the Buddha, that it is contrary to the Dharma, unwholesome, and not the Buddha’s teaching.

Subhuti! To protect and uphold the Dharma of true emptiness in this way, the great bodhisattva does not spare even his own life.

The great bodhisattva also thinks: “I too am numbered among the future Buddhas and have received a prediction among them. This Dharma of true emptiness is also my Dharma. To protect and uphold this Dharma, I do not spare even my own life.”

Subhuti! Seeing such crucial benefit, the great bodhisattva does not spare even his own life in order to protect and uphold it.

From these practices, categories, and characteristics, one knows them to be the characteristics of a non-retrogressing one.

Furthermore, Subhuti! Upon hearing the Buddha expound the Dharma, the great bodhisattva has neither doubt nor regret. Having heard it, he remembers and upholds it and never forgets it. Why is this? Because the great bodhisattva has attained dharani.

“Blessed One! What dharani has he attained that enables him never to forget the sutras and teachings he hears the Buddha expound?”

“Subhuti! Because the bodhisattva has attained the dharani of retaining what is heard, he does not forget the sutras and teachings spoken by the Buddha and has neither doubt nor regret regarding them.”

“Blessed One! Is it only the sutras and teachings spoken by the Buddha that he neither forgets nor doubts, or does he also neither forget nor doubt what is spoken by sravakas, pratyekabuddhas, devas, nagas, and the eight classes of beings?”

“Subhuti! Whatever matters may be spoken of, a bodhisattva who has attained this dharani neither forgets nor doubts any of them.”

“Subhuti, from such practices, characteristics, and signs, you should know that one is a non-retrogressing great bodhisattva.”

THE PROFOUND

FIFTY-SEVENTH

At that time, the Venerable Subhuti said, “World-Honored One, a non-retrogressing great bodhisattva accomplishes great merit, accomplishes immeasurable merit, and accomplishes boundless merit.”

The Buddha said, “So it is. Subhuti, a non-retrogressing great bodhisattva accomplishes great merit, accomplishes immeasurable merit, and accomplishes boundless merit.

Why is this? Because a non-retrogressing great bodhisattva attains immeasurable and boundless wisdom, unlike that of the sravakas and pratyekabuddhas.

Abiding in this wisdom, this great bodhisattva brings forth the four unobstructed knowledges. Because this bodhisattva attains these four unobstructed knowledges, all the devas, humans, and beings of the world cannot exhaust them.”

The Venerable Subhuti said, “World-Honored One, the Buddha could praise the practices, characteristics, and signs of a non-retrogressing great bodhisattva for as many kalpas as there are grains of sand in the Ganges.

World-Honored One, in what profound state does this non-retrogressing great bodhisattva abide, such that, while practicing the six paramitas, this bodhisattva perfects the four foundations of mindfulness and so forth, up to perfecting all-knowledge?”

“Excellent, excellent! Subhuti, for the sake of non-retrogressing great bodhisattvas, you have asked about that profound state.

Subhuti, the meaning of the profound here is emptiness, signlessness, wishlessness, non-arising, non-production, non-defilement, detachment, quiescent cessation, suchness, the Dharma-nature, the ultimate reality, and nirvana. These dharmas constitute the meaning of the profound.”

“World-Honored One, are only emptiness, signlessness, wishlessness, and so forth, up to nirvana, profound, while all other dharmas are not?”

“Subhuti, all dharmas also bear the meaning of the profound: form is profound; feeling, perception, formations, and consciousness are also profound; and so forth, up to the mind faculty, which is also profound; visible form through dharmas are also profound; the eye-dhatu through the consciousness-dhatu are also profound; and dana-paramita through unsurpassed bodhi are also profound.”

“World-Honored One, how are form and so forth, up to unsurpassed bodhi, all profound?”

“Subhuti, because the suchness of form is profound, form is also profound; and so forth, because the suchness of unsurpassed bodhi is profound, unsurpassed bodhi is also profound.”

“World-Honored One, how is the suchness of form profound, and so forth, up to how is the suchness of unsurpassed bodhi profound?”

“Subhuti, the suchness of form is neither form nor apart from form; and so forth, the suchness of unsurpassed bodhi is neither unsurpassed bodhi nor apart from unsurpassed bodhi.”

“World-Honored One, it is truly rare! By the power of sublime skillful means, the Buddha enables non-retrogressing great bodhisattvas to transcend the nirvana associated with the sphere of form and also enables them to transcend the nirvana associated with the sphere of all dharmas.”

“So it is. Subhuti, by the power of sublime skillful means, the Buddha enables non-retrogressing great bodhisattvas to transcend the nirvana associated with the sphere of form and also enables them to transcend the nirvana associated with the sphere of all dharmas.

Subhuti, when a great bodhisattva possesses such profound dharmas and accords with prajnaparamita, this bodhisattva observes, considers, reflects, and thinks: ‘I should practice in this manner, just as prajnaparamita teaches; I should train in this manner, just as prajnaparamita explains.’

Subhuti, if a great bodhisattva can act and train according to these words, contemplate in accordance with prajnaparamita, and exert diligent effort fully, then upon bringing forth a single thought, this bodhisattva will acquire immeasurable, boundless, and incalculable merit, surpass immeasurable kalpas, and draw near to the fruit of unsurpassed bodhi. How much more so if this bodhisattva constantly practices prajnaparamita in accord with the thought of unsurpassed bodhi!

It is like a man of intensely lustful nature who arranges to meet a beautiful woman. When the appointed time arrives, the woman is prevented by some obstacle and cannot come. What do you think, Subhuti? Upon what will that man’s thoughts dwell?”

“World-Honored One, thought after thought, he will constantly think of the woman, hoping that she will come so that they may sit together, lie together, and take pleasure together.”

“Subhuti, in the course of one day and night, how many thoughts arise in that man’s mind?”

“World-Honored One, very many.”

“Subhuti, when a great bodhisattva recollects prajnaparamita in accordance with the words of prajnaparamita, then by practicing for the duration of a single thought, this bodhisattva will surpass as many kalpas as the number of thoughts arising in that man’s mind during one day and night.

By practicing prajnaparamita, this great bodhisattva becomes far removed from offenses that obstruct unsurpassed bodhi.

By practicing prajnaparamita for one day, this great bodhisattva acquires roots of goodness and merit that do not diminish, merit sufficient to fill as many great trichiliocosms as there are grains of sand in the Ganges. All other, lesser merit does not equal one hundredth or one thousandth of this merit; indeed, no calculation or analogy can equal it.

Furthermore, Subhuti, if someone remains apart from prajnaparamita but makes offerings to the Three Jewels—the Buddha Jewel, the Dharma Jewel, and the Sangha Jewel—for as many kalpas as there are grains of sand in the Ganges, would that person acquire much merit?”

“World-Honored One, very much indeed; that person would acquire immeasurable, boundless, and incalculable merit.”

“Subhuti, it still would not equal the merit of a great bodhisattva who, abiding in prajnaparamita, practices in accordance with its words.

Why is this? Because prajnaparamita is the path of all great bodhisattvas. Riding upon this path, they swiftly attain unsurpassed bodhi.

Furthermore, Subhuti, if someone remains apart from prajnaparamita and, for as many kalpas as there are grains of sand in the Ganges, makes offerings to stream-enterers, once-returners, non-returners, pratyekabuddhas, and Buddhas, would that person acquire much merit?”

“World-Honored One, that person would acquire very much merit.”

“Subhuti, it still would not equal the merit of a great bodhisattva who, abiding in prajnaparamita, cultivates in accordance with its words.

Why is this? Because a great bodhisattva who practices this prajnaparamita utterly surpasses the sravakas and pratyekabuddhas, enters the stage of a bodhisattva, and will attain unsurpassed bodhi.

Subhuti, if someone remains apart from prajnaparamita and, for as many kalpas as there are grains of sand in the Ganges, cultivates generosity, morality, patience, diligence, meditative concentration, and wisdom, would that person acquire much merit?”

“World-Honored One, that person would acquire very much merit.”

“Subhuti, that merit still would not equal the merit of a great bodhisattva who, abiding in prajnaparamita, practices generosity, morality, patience, diligence, meditative concentration, and wisdom for a single day in accordance with its words.

Why is this? Because prajnaparamita is the mother of all great bodhisattvas and is able to give birth to all great bodhisattvas. Because all great bodhisattvas abide in prajnaparamita, they are able to perfect all Buddha-dharmas.

Subhuti, if a great bodhisattva remains apart from prajnaparamita and bestows the Dharma for as many kalpas as there are grains of sand in the Ganges, would that person acquire much merit?”

“World-Honored One, very much indeed.”

“Subhuti, it still would not equal the merit acquired through one day of bestowing the Dharma by one who, abiding in prajnaparamita, practices in accordance with its words.

Why is this? Because if this great bodhisattva does not depart from prajnaparamita, this bodhisattva does not depart from all-knowledge; and if this bodhisattva does not depart from all-knowledge, this bodhisattva does not depart from prajnaparamita.

Therefore, a great bodhisattva who wishes to attain unsurpassed bodhi must not depart from prajnaparamita.

Furthermore, Subhuti, if a great bodhisattva remains apart from prajnaparamita but, for as many kalpas as there are grains of sand in the Ganges, cultivates the four foundations of mindfulness through all-knowledge, would that person acquire much merit?”

“World-Honored One, that person would acquire very much merit.”

“Subhuti, it still would not equal one day of cultivating the four foundations of mindfulness through all-knowledge by one who, abiding in prajnaparamita, practices in accordance with its words.”

Why is this so? Because when a great bodhisattva does not depart from prajnaparamita, that bodhisattva will never regress from knowledge of all modes. But if one departs from it, one may regress.

Therefore, Subhuti, in cultivating the practice, a great bodhisattva should not depart from prajnaparamita.

Furthermore, Subhuti, suppose a great bodhisattva, apart from prajnaparamita, practices the giving of wealth, the giving of Dharma, and meditative concentration for as many kalpas as there are sands in the Ganges, and then dedicates the merit to unsurpassed, complete enlightenment. Would this person gain much merit?

“Blessed One, this person would gain very much merit.”

“Subhuti, it still would not equal the merit gained by a good man or good woman who, abiding within prajnaparamita, practices in accordance with the teaching for a single day—giving wealth, giving Dharma, cultivating meditative concentration, and dedicating the merit to unsurpassed, complete enlightenment.

“Why is this so? Because dedication by means of prajnaparamita is the supreme dedication. If one dedicates merit apart from prajnaparamita, it is not called dedication. Therefore, if a great bodhisattva wishes to attain unsurpassed, complete enlightenment, that bodhisattva must train in dedication by means of prajnaparamita.

“Furthermore, Subhuti, suppose a great bodhisattva, apart from prajnaparamita, for as many kalpas as there are sands in the Ganges gathers together and rejoices in the roots of goodness of all Buddhas of the three times and of the Buddhas’ disciples, and then dedicates them to unsurpassed, complete enlightenment. Would this person gain much merit?”

“Blessed One, this person would gain very much merit.”

“Subhuti, that great merit would not equal the merit gained by a good man or good woman who, abiding within prajnaparamita, practices in accordance with the teaching for a single day, rejoicing in roots of goodness and dedicating them to unsurpassed, complete enlightenment.

“Therefore, if a great bodhisattva wishes to attain unsurpassed, complete enlightenment, that bodhisattva must train in the skillful means within prajnaparamita for dedicating merit to unsurpassed, complete enlightenment.”

“Blessed One, according to what the Buddha has taught, all conditioned dharmas arising through causes and conditions are born from deluded conception and are not true and real. How, then, can good men and good women gain great merit?

“Blessed One, since they are conditioned dharmas arising through causes and conditions, one should not attain right view or enter the fixed state of Dharma; one should not attain the fruit of stream-entry, and so forth, up to and including unsurpassed, complete enlightenment.”

“Subhuti, it is just so. Since these are conditioned dharmas arising through causes and conditions, one should not attain right view or enter the fixed state of Dharma, and so forth, up to and including unsurpassed, complete enlightenment.

“Subhuti, a great bodhisattva practicing prajnaparamita knows that conditioned dharmas arising through causes and conditions are also empty, unstable, false, and unreal. This is because that great bodhisattva has trained well in inner emptiness, and so forth, up to the emptiness of nonexistence and existence. Abiding in these eighteen kinds of emptiness, the great bodhisattva contemplates conditioned dharmas as empty and thus does not depart from prajnaparamita, gradually gaining immeasurable, boundless, and innumerable merit.”

“Blessed One, what is the difference among ‘innumerable,’ ‘immeasurable,’ and ‘boundless’?”

“Subhuti, ‘innumerable’ means not being included among the enumeration of conditioned or unconditioned dharmas. ‘Immeasurable’ means that which cannot be measured, whether in the past, future, or present. ‘Boundless’ means that no limit of any dharma can be found.”

“Blessed One, are form, feeling, perception, formations, and consciousness also innumerable, immeasurable, and boundless?”

“Subhuti, due to causes and conditions, form, feeling, perception, formations, and consciousness are also innumerable, immeasurable, and boundless.”

“Blessed One, through what causes and conditions are form, feeling, perception, formations, and consciousness also innumerable, immeasurable, and boundless?”

“Subhuti, because form is empty, and because feeling, perception, formations, and consciousness are empty, they, like sentient beings, are immeasurable and boundless.”

“Blessed One, is it only form that is empty and only feeling, perception, formations, and consciousness that are empty? Are not all dharmas empty?”

“Subhuti, does the Buddha not always teach that all dharmas are empty?”

“Blessed One, the Buddha always teaches that all dharmas are empty.

“Blessed One, the emptiness of all dharmas is itself inexhaustible, innumerable, immeasurable, and boundless.

“Blessed One, within that emptiness, number cannot be apprehended, measure cannot be apprehended, and boundary cannot be apprehended. Therefore, the meanings of ‘inexhaustible,’ ‘innumerable,’ ‘immeasurable,’ and ‘boundless’ do not differ.”

“Subhuti, it is just so. The meanings of those dharmas cannot be distinguished from one another.

“Subhuti, that Dharma is inexpressible. By the power of skillful means, the Buddha distinguishes and proclaims it as inexhaustible, innumerable, immeasurable, boundless, unattached, empty, signless, wishless, non-arising, unborn, unceasing, undefiled, and nirvana. By the power of skillful means, the Buddha distinguishes and proclaims these terms.”

“Blessed One, it is truly marvelous. Although the true characteristic of all dharmas is inexpressible, the Buddha proclaims it by the power of skillful means.

“According to my understanding of the meaning of the Buddha’s teaching, all dharmas are also inexpressible.”

“It is just so, Subhuti. All dharmas are inexpressible. The inexpressible characteristic of all dharmas is emptiness, and that characteristic of emptiness is inexpressible.”

“Blessed One, does the inexpressible meaning increase or decrease?”

“Subhuti, the inexpressible meaning neither increases nor decreases.”

“Blessed One, if that inexpressible meaning neither increases nor decreases, then dana-paramita likewise neither increases nor decreases, and so forth, up to the eighteen exclusive qualities likewise neither increase nor decrease.

“Blessed One, if the six paramitas, and so forth, up to the exclusive qualities, do not increase, how does a great bodhisattva attain unsurpassed, complete enlightenment?”

“Subhuti, it is just so. That inexpressible meaning neither increases nor decreases.

“When cultivating prajnaparamita, a great bodhisattva, through the power of skillful means, does not think, ‘I cause prajnaparamita to increase,’ or ‘I cause dana-paramita to increase,’ and so forth. Instead, the bodhisattva understands that it is called ‘dana-paramita’ merely by designation.

“When practicing dana-paramita, the great bodhisattva dedicates the mind and roots of goodness in accordance with the characteristic of unsurpassed, complete enlightenment. Likewise, when practicing prajnaparamita, the bodhisattva dedicates the mind and roots of goodness in accordance with the characteristic of unsurpassed, complete enlightenment.”

“Blessed One, what is unsurpassed, complete enlightenment?”

“Subhuti, the characteristic of suchness of all dharmas is called unsurpassed, complete enlightenment.”

“Blessed One, what is meant by saying that the characteristic of suchness of all dharmas is unsurpassed, complete enlightenment?”

“Subhuti, the characteristic of suchness of form; the characteristic of suchness of feeling, perception, formations, and consciousness; and so forth, up to the characteristic of suchness of nirvana—these are unsurpassed, complete enlightenment. That characteristic of suchness also neither increases nor decreases.

“Subhuti, a great bodhisattva who does not depart from prajnaparamita constantly contemplates the suchness of dharmas and sees neither increase nor decrease. Therefore, the inexpressible meaning neither increases nor decreases; dana-paramita, and so forth, up to the exclusive qualities, also neither increase nor decrease. Through this Dharma of neither increase nor decrease, the great bodhisattva accords with the practice of prajnaparamita.”

“Blessed One, does a great bodhisattva attain unsurpassed, complete enlightenment by means of the initial mind, or by means of the subsequent mind?

“Blessed One, that initial mind does not reach the subsequent mind, while that subsequent mind is not present in the initial mind. Since the mind and its mental factors do not coexist in this way, how can roots of goodness increase? If roots of goodness do not increase, how can unsurpassed, complete enlightenment be attained?”

“Subhuti, for your sake, the Buddha will give an analogy. A wise person can easily understand the meaning through an analogy.

“Subhuti, when a lamp is lit, is its wick consumed by the initial flame, or by the subsequent flame?”

“Blessed One, the wick is not consumed by the initial flame, yet neither is it consumed apart from the initial flame. It is not consumed by the subsequent flame, yet neither is it consumed apart from the subsequent flame.”

“Subhuti, is that wick consumed?”

“Blessed One, that wick is indeed consumed.”

– So too, Subhuti! A great bodhisattva does not attain unsurpassed bodhi by means of the initial mind, nor does he attain unsurpassed bodhi apart from the initial mind; he does not attain unsurpassed bodhi by means of the final mind, nor apart from the final mind, yet he truly attains unsurpassed bodhi.

Subhuti! From the first arising of the resolve, a great bodhisattva who practices prajnaparamita fulfills the ten grounds and attains unsurpassed bodhi.

– Blessed One! What are the ten grounds which, when fulfilled by a great bodhisattva, enable him to attain unsurpassed bodhi?

– Subhuti! A great bodhisattva fulfills the Ground of Dry Wisdom, the Ground of Nature, the Ground of the Eight Persons, the Ground of Seeing, the Ground of Attenuation, the Ground of Freedom from Desire, the Ground of Accomplishment, the Ground of the Pratyekabuddha, the Ground of the Bodhisattva, and the Ground of the Buddha. Having fulfilled these grounds, the great bodhisattva attains unsurpassed bodhi.

Subhuti! After a great bodhisattva has fully trained in these ten grounds, it is neither by means of the initial mind nor apart from the initial mind, neither by means of the final mind nor apart from the final mind, that he attains unsurpassed bodhi, yet he truly attains unsurpassed bodhi.

– Blessed One! This Dharma of causes and conditions is exceedingly profound: it is neither by means of the initial mind nor apart from the initial mind, neither by means of the final mind nor apart from the final mind, that unsurpassed bodhi is attained, yet the great bodhisattva attains unsurpassed bodhi.

– Subhuti! Once a mind has ceased, does that mind arise again?

– Blessed One! No.

– Subhuti! Is an arisen mind characterized by cessation?

– Blessed One! It is characterized by cessation.

– Subhuti! As for that mind characterized by cessation, is the mind itself cessation?

– Blessed One! No.

– Subhuti! Does it abide in suchness likewise?

– Blessed One! It abides in suchness likewise, abiding as suchness.

– Subhuti! Will that mind, abiding as suchness, realize the true limit?

– Blessed One! No.

– Subhuti! Is this exceedingly profound?

– Blessed One! It is indeed exceedingly profound.

– Subhuti! Is it only such a mind?

– Blessed One! No.

– Subhuti! Is it apart from such a mind?

– Blessed One! No.

– Subhuti! If a great bodhisattva can practice in this way, is he practicing the profound prajnaparamita?

– Blessed One! This is the practice of the profound prajnaparamita.

– Subhuti! If a great bodhisattva practices in this way, where does he practice?

– Blessed One! This is practice in which no place of practice can be apprehended. For if a great bodhisattva practices prajnaparamita, he abides in the suchness of all dharmas without forming any conception of it: there is no object conceived and no one who conceives.

– Subhuti! If a great bodhisattva practices in this way, where does he practice?

– Blessed One! That great bodhisattva practices thus: he practices within ultimate truth, because there are no marks of differentiation.

– Subhuti! If a great bodhisattva practices within the ultimate state of non-conception, is that a characteristic of practice?

– Blessed One! No.

– Subhuti! Does that great bodhisattva destroy the various characteristics?

– Blessed One! No.

– Subhuti! How does he not destroy the various characteristics?

– Blessed One! When that great bodhisattva practices prajnaparamita, he does not conceive: “I shall destroy the characteristics of dharmas.” Blessed One! If a great bodhisattva practicing prajnaparamita has not yet fulfilled the ten powers, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness and great compassion, and the eighteen unique qualities, he cannot attain unsurpassed bodhi.

Blessed One! Through the power of skillful means, a great bodhisattva neither grasps the characteristics of dharmas nor destroys their characteristics.

Why is this? Because the great bodhisattva clearly knows that the intrinsic characteristics of all dharmas are empty.

Abiding securely in the emptiness of intrinsic characteristics, the great bodhisattva enters the three samadhis for the sake of sentient beings. By means of these three samadhis, he brings sentient beings to fulfillment.

Blessed One! How does a great bodhisattva enter the three samadhis and thereby bring sentient beings to fulfillment?

– Subhuti! Abiding securely in the three samadhis, the great bodhisattva sees sentient beings proceeding within conditioned dharmas and, through the power of skillful means, teaches them to attain the unconditioned. Seeing sentient beings proceeding within the characteristic of self, he uses the power of skillful means to teach them to proceed within emptiness. Seeing sentient beings proceeding within all characteristics, he uses the power of skillful means to teach them to proceed within signlessness.

Subhuti! Thus the great bodhisattva practices prajnaparamita and the three samadhis, and then uses the three samadhis to bring sentient beings to fulfillment.”

CHAPTER ON PRACTICE IN DREAMS

FIFTY-EIGHT

At that time, Venerable Sariputra asked Venerable Subhuti: “If, while dreaming, a great bodhisattva enters the three samadhis—the samadhis of emptiness, signlessness, and wishlessness—does this benefit his prajnaparamita?”

Venerable Subhuti said: “If, during the daytime, a great bodhisattva’s entry into the three samadhis benefits his prajnaparamita, then his entry into them in a dream at night will also be beneficial. Why is this? Because daytime and nighttime dreams are alike and no different.

Venerable Sariputra! If a great bodhisattva’s practice of prajnaparamita during the daytime benefits his prajnaparamita, then his practice of prajnaparamita in a dream must also be beneficial.”

Venerable Sariputra asked Venerable Subhuti: “If, in a dream, a great bodhisattva performs actions and creates karma, does that karma come to fruition? According to the Buddha’s teaching, all dharmas are like dreams; therefore, there should be no fruition. Why is this? Because no dharma comes to fruition within a dream; only upon awakening, when one recollects and discriminates, should fruition occur.”

Venerable Subhuti said: “If a person kills a sentient being in a dream and, after awakening, recollects and discriminates concerning that action, thinking, ‘How excellent it was that I killed in that way!’

Venerable Sariputra! What do you say concerning this matter?”

Venerable Sariputra said: “Without an objective condition, karma does not arise; without an objective condition, volition does not arise. When a condition exists, karma arises; when a condition exists, volition arises.

The mind arises in relation to what is seen, heard, sensed, and known; the mind does not arise where there is no seeing, hearing, sensing, or knowing.

Herein, there are pure minds and defiled minds. Therefore, karma arises because an objective condition exists; karma does not arise where there is no condition. Volition arises because an objective condition exists; volition does not arise where there is no condition.”

Venerable Sariputra said: “As the Buddha has taught, all karma and all volition are intrinsically free of characteristics. How, then, can it be said that when a condition exists, karma arises, and when no condition exists, karma does not arise; that when a condition exists, volition arises, and when no condition exists, volition does not arise?”

Venerable Subhuti said: “Because of grasping characteristics, karma arises when a condition exists and does not arise when no condition exists. Because of grasping characteristics, volition arises when a condition exists and does not arise when no condition exists.”

Venerable Sariputra said: “If, in a dream, a great bodhisattva practices generosity, morality, patience, diligence, meditative concentration, and wisdom, and dedicates these roots of virtue and merit to unsurpassed bodhi, is this a true dedication?”

Venerable Subhuti said: “Venerable Sariputra! Bodhisattva Maitreya is present here. The Buddha has bestowed upon him the prediction that he has attained irreversibility and will become a Buddha. You should ask Bodhisattva Maitreya, and he will answer.”

Venerable Sariputra asked Bodhisattva Maitreya: “Venerable Subhuti has just said that Bodhisattva Maitreya is present here, that the Buddha has bestowed upon him the prediction that he has attained the stage of irreversibility and will become a Buddha, and that Bodhisattva Maitreya will answer.”

Bodhisattva Maitreya said to Venerable Sariputra: “Shall I answer by means of the designation ‘Maitreya’? Or shall I answer by means of form, feeling, perception, formations, and consciousness? Or shall I answer by means of the emptiness of form, feeling, perception, formations, and consciousness?”

Form, feeling, perception, formations, and consciousness cannot answer. The emptiness of form, feeling, perception, formations, and consciousness cannot answer. I do not see any such dharma that could answer, nor do I see anyone capable of answering. I do not see such a person receiving a prediction, nor do I see any dharma capable of receiving a prediction, nor any place where a prediction could be received.

All these dharmas are neither two nor different.”

Venerable Shariputra asked, “As you have said, is this realization attained through direct testimony to the Dharma?”

Bodhisattva Maitreya said, “According to the Dharma as I have expounded it, there is no such realization.”

At that time Venerable Shariputra thought: Bodhisattva Maitreya possesses profound wisdom. For a long time he has practiced the six paramitas, and because he employs non-attainment, he is able to speak in this way.

The Buddha then said to Venerable Shariputra, “Through that dharma you attained arhatship. Do you see that dharma?”

Venerable Shariputra replied, “Blessed One, I do not see it.”

The Buddha taught, “Shariputra, a great bodhisattva practicing prajnaparamita is likewise. He does not think, ‘This dharma will receive a prediction; this dharma has received a prediction; this dharma will attain unsurpassed bodhi.’

Shariputra, a great bodhisattva practicing prajnaparamita does not entertain doubts as to whether or not he will attain it, but knows for himself that he will truly attain unsurpassed bodhi.”

The Buddha said to Venerable Subhuti, “When a great bodhisattva practices the perfection of generosity, he may see beings suffering from hunger and cold, clad in tattered garments, and make this vow: ‘Throughout the time that I practice the perfection of generosity, may it be that when I attain Buddhahood, the beings in my land will have no such hunger or cold. May their necessities, food, drink, and clothing be like those in the Heaven of the Four Great Kings, the Trayastrimsha Heaven, the Yama Heaven, the Tushita Heaven, the Heaven of Delight in Creation, and the Heaven of Mastery over Others’ Creations.’

Subhuti, by cultivating in this way, a great bodhisattva can fulfill the perfection of generosity and draw near to unsurpassed bodhi.

“Furthermore, Subhuti, while practicing the perfection of morality, a great bodhisattva sees beings killing, stealing, and so forth, up to holding wrong views, and consequently dying prematurely, suffering many illnesses, possessing ugly features, lacking dignity and virtue, being poor and lowly, or being physically impaired. He should make this vow: ‘Throughout the time that I practice the perfection of morality, may it be that when I attain Buddhahood, the beings in my land will have no such evil karma or painful retribution.’

Subhuti, by cultivating in this way, a great bodhisattva can fulfill the perfection of morality and draw near to unsurpassed bodhi.

“Furthermore, Subhuti, while practicing the perfection of patience, a great bodhisattva sees beings harboring anger and enmity, reviling, beating, and slaughtering one another. He should make this vow: ‘Throughout the time that I practice the perfection of patience, may it be that when I attain Buddhahood, the beings in my land will have none of these things. All will regard one another as fathers, mothers, brothers and sisters, or spiritual friends, and all will possess loving-kindness and compassion.’

Subhuti, by cultivating in this way, a great bodhisattva can fulfill the perfection of patience and draw near to unsurpassed bodhi.

“Furthermore, Subhuti, while practicing the perfection of diligence, a great bodhisattva sees beings who are indolent, who do not diligently cultivate wholesome dharmas, and who forsake the three vehicles—the vehicle of the shravakas, the vehicle of the pratyekabuddhas, and the Buddha Vehicle. He should make this vow: ‘Throughout the time that I practice the perfection of diligence, may it be that when I attain Buddhahood, the beings in my land will have none of these failings. All will diligently cultivate with vigor, and all will attain liberation through the Dharma of the Three Vehicles.’

Subhuti, by cultivating in this way, a great bodhisattva can fulfill the perfection of diligence and draw near to unsurpassed bodhi.

“Furthermore, Subhuti, while practicing the perfection of meditation, a great bodhisattva sees beings shrouded by the five hindrances: sensual desire, sloth and torpor, restlessness and remorse, and doubt; they lose meditative absorption, concentration, and the immeasurable states of mind. He should make this vow: ‘Throughout the time that I practice the perfection of meditation, may it be that when I attain Buddhahood, the beings in my land will have none of these things.’

Subhuti, by cultivating in this way, a great bodhisattva can fulfill the perfection of meditation and draw near to unsurpassed bodhi.

“Furthermore, Subhuti, while practicing prajnaparamita, a great bodhisattva sees beings who are ignorant and have lost right views concerning the mundane and supramundane; some claim that there is no karma and no causes and conditions of karma; some claim that the body is eternal; some claim annihilation; and some say that nothing whatsoever exists. He should make this vow: ‘Throughout the time that I practice prajnaparamita, purify a Buddha-land, and bring beings to maturity, may it be that when I attain Buddhahood, the beings in my land will have none of these things.’

Subhuti, by cultivating in this way, a great bodhisattva can fulfill prajnaparamita and draw near to unsurpassed bodhi.

“Furthermore, Subhuti, while practicing the six paramitas, a great bodhisattva sees beings dwelling among the three groups: first, the group established in certainty of the right; second, the group established in certainty of the wrong; and third, the group not yet determined. He should make this vow: ‘Throughout the time that I practice the six paramitas, purify a Buddha-land, and bring beings to maturity, may it be that when I attain Buddhahood, there will be no group established in certainty of the wrong among the beings in my land, nor even the term “wrong group.”’

Subhuti, by cultivating in this way, a great bodhisattva can fulfill the six paramitas and draw near to the knowledge of all modes.

“Furthermore, Subhuti, while practicing the six paramitas, a great bodhisattva sees beings in the hells, the realm of hungry ghosts, and the animal realm. He should make this vow: ‘Throughout the time that I practice the six paramitas, purify a Buddha-land, and bring beings to maturity, may it be that when I attain Buddhahood, there will be no three evil destinies in my land, nor even the term “three evil destinies.”’

Subhuti, by cultivating in this way, a great bodhisattva can fulfill the six paramitas and draw near to the knowledge of all modes.

“Furthermore, Subhuti, while practicing the six paramitas, a great bodhisattva sees the ground covered with thorns, pits, mounds, ditches, trenches, and filth. He should make this vow: ‘Throughout the time that I practice the six paramitas, may it be that when I attain Buddhahood, my land will have none of these things, and its ground will be as level as the palm of a hand.’

Subhuti, by cultivating in this way, a great bodhisattva can fulfill the six paramitas and draw near to the knowledge of all modes.

“Furthermore, Subhuti, while practicing the six paramitas, a great bodhisattva sees that this realm consists entirely of earth. He should make this vow: ‘Throughout the time that I practice the six paramitas, may it be that when I attain Buddhahood, my entire land will be spread throughout with sand made of pure gold.’

Subhuti, by cultivating in this way, a great bodhisattva can fulfill the six paramitas and draw near to the knowledge of all modes.

“Furthermore, Subhuti, while practicing the six paramitas, a great bodhisattva sees beings clinging and attached. He should make this vow: ‘Throughout the time that I practice the six paramitas, may it be that when I attain Buddhahood, the beings in my land will have no such clinging or attachment.’

Subhuti, by cultivating in this way, a great bodhisattva can fulfill the six paramitas and draw near to the knowledge of all modes.

“Furthermore, Subhuti, while practicing the six paramitas, a great bodhisattva sees four classes among beings: kshatriyas, brahmins, vaishyas, and shudras. He should make this vow: ‘Throughout the time that I practice the six paramitas, purify a Buddha-land, and bring beings to maturity, may it be that when I attain Buddhahood, there will not even be the terms for the four classes in my land.’

Subhuti, by cultivating in this way, a great bodhisattva can fulfill the six paramitas and draw near to unsurpassed bodhi.”

Furthermore, Subhuti! When practicing the six paramitas, a great bodhisattva sees that among sentient beings there are those of inferior, middling, and superior rank, and that there are dwellings of inferior, middling, and superior quality. The bodhisattva should make this vow: “Throughout the time that I practice the six paramitas, purify a Buddha-land, and bring sentient beings to maturity, may it be that when I attain Buddhahood, the sentient beings in my land will have no such distinctions of inferiority and superiority.”