摩訶般若鈔經

Chapter Ten: Taking Up Emptiness

Subhuti said to the Buddha:

“What is emptiness? What does it mean not to crave amid practice? How is taking up emptiness itself samadhi?”

The Buddha told Subhuti:

“A great bodhisattva practicing the Perfection of Wisdom contemplates form as empty and contemplates feeling, perception, formations, and consciousness as empty. One who contemplates in this way has a unified mind. In accordance with what is contemplated, one does not perceive any dharma, and even while abiding in the Dharma, one does not cling to attainment.”

Subhuti said to the Buddha:

“The Buddha has taught that one should not use ‘emptiness’ to cling to attainment. How, then, does a great bodhisattva, while abiding in samadhi, refrain from using emptiness to cling to attainment?”

The Buddha told Subhuti:

“This great bodhisattva contemplates that every form which arises is empty, yet does not cling to attainment. One who contemplates in this way does not cling to attainment; not clinging to attainment means being free from craving. Therefore, the contemplation that arises from such freedom from craving is true contemplation.

When one wishes to proceed toward this but does not cling to attainment and is free from craving, the mind at that time does not conceive of the causal conditions of samadhi. This is right mindfulness. Then, because the bodhisattva does not lose the fundamental Dharma and does not attain realization midway, the bodhisattva does not fall away.

Why? Because the Dharma of merit cultivated is extremely profound. At that very moment, being free from craving, the bodhisattva does not cling to attainment, for the bodhisattva is protected by the Perfection of Wisdom.

“It is like a courageous and valiant person who can drive back an enemy army. Upright and strong, this person is capable of accomplishing every task, knows all sixty-four transformations of military strategy, thoroughly understands all five military tactics, and is honored by everyone. Whether remaining at home or traveling elsewhere, this person benefits all. Whatever is gained is successively shared with everyone. A person with such a mind brings joy to all.

“If this person’s parents, spouse, and children should encounter some other extremely perilous calamity, the person would immediately reassure them, saying: ‘Do not be afraid or terrified! Today we shall escape this calamity together.’ If hostile troops were then to arrive at that place, this wise person would immediately bring the parents, spouse, and children safely back to their homeland, without encountering misfortune, while causing no injury to the enemies. Why? Because this person understands everything. Being more courageous and resourceful than the enemies, this person causes them to become greatly frightened upon seeing him, and they all flee. His parents, spouse, and children escape the place of danger and return to their homeland, all filled with great joy.

“In the same way, Subhuti, a great bodhisattva has immense compassion for all beings. At that time, the great bodhisattva extends a mind of loving-kindness to everyone, passes beyond the defiled hosts of Mara, and also rises above the stages of the shravakas and pratyekabuddhas. The bodhisattva abides securely in samadhi, yet there is no final limit. Through the Perfection of Wisdom, the bodhisattva does not crave ‘emptiness.’

“Practicing in this way, this great bodhisattva practices the samadhi of emptiness and proceeds toward the gateway of liberation. The bodhisattva does not employ marks, nor does the bodhisattva employ marklessness, and therefore does not cling to attainment, just as a bird flies through the sky.

“Subhuti, when a bird flies through empty space, it encounters no obstruction. This great bodhisattva practices ‘emptiness’ and reaches ‘emptiness’; proceeds toward ‘marklessness’ and reaches ‘marklessness’; proceeds toward ‘wishlessness’ and reaches ‘wishlessness.’ Not being made to fall back by emptiness, marklessness, or wishlessness, the bodhisattva will fully attain all the dharmas of the Buddhas.

“Subhuti, it is like an archer who shoots an arrow into the sky, where it remains suspended in midair. The archer then shoots a second arrow, striking the first, and afterward shoots a third arrow, striking the middle arrow. All three arrows strike one another and do not fall to the ground. Only when the archer wishes the first arrow to fall do all three arrows fall.

“In the same way, Subhuti, a great bodhisattva practicing the Perfection of Wisdom is sustained by skillful means and does not personally cling to ultimate attainment midway. When this merit has been brought to perfect fulfillment, the bodhisattva aspires for all beings to attain unsurpassed perfect enlightenment. When that merit has been brought to perfect fulfillment, the bodhisattva attains Buddhahood and can realize the ultimate. This great bodhisattva is one who practices the Perfection of Wisdom; this is the Dharma arising within the Dharma.”

Subhuti said to the Buddha:

“A great bodhisattva indeed undergoes great hardship in learning this Dharma, yet does not cling to attainment midway. How excellent! O God among gods, through the fundamental practice of peace and security, the bodhisattva personally attains Buddhahood.”

The Buddha told Subhuti:

“A great bodhisattva wishes to rescue all beings. This is to reach the ultimate while continually rescuing all beings so that they may attain liberation. This is taking up the samadhi of ‘emptiness’ and proceeding toward the gateway of liberation with a discerning mind.

“What is this discernment? Taking up the samadhi of emptiness is discernment. The samadhi of marklessness is discernment. The samadhi of wishlessness is discernment. Yet the bodhisattva does not cling to attainment midway and regard it as ultimate. Why? Because the bodhisattva is protected by skillful means. When first giving rise to the aspiration, the bodhisattva resolves to protect all beings. Through this thought, the bodhisattva enters skillful means and therefore does not cling to attainment midway.

“Furthermore, Subhuti, if a great bodhisattva deeply enters the place of liberation—whether the samadhi of emptiness proceeding toward the gateway of liberation, the samadhi of marklessness proceeding toward the gateway of liberation, or the samadhi of wishlessness proceeding toward the gateway of liberation—and discerns on that basis, know that this person planted those causes in the distant past. Yet the bodhisattva understands that such practice brings about the relinquishment of the causes previously created.

This is the Dharma of unsurpassed perfect enlightenment that has been taught. This is taking up the samadhi of emptiness and proceeding toward the gateway of liberation, taking up the samadhi of marklessness and proceeding toward the gateway of liberation, and taking up the samadhi of wishlessness and proceeding toward the gateway of liberation. This is the samadhi of wishlessness proceeding toward the gateway of liberation.

Through skillful means, that person has given rise to the aspiration and does not cling to attainment midway as ultimate. In this way, loving-kindness is not diminished. This is the samadhi of loving-kindness, compassion, sympathetic joy, and equanimity.

Why? Because through skillful means, this great bodhisattva obtains the beneficial Dharma, immediately acquires great wisdom, and perfects the ability to know all things.

“Furthermore, Subhuti, the great bodhisattva thinks: ‘For a very long time, this person has obtained the beneficial Dharma, acquired wisdom, and perfected the ability to comprehend all things.’

“Furthermore, Subhuti, this means that the great bodhisattva understands that, since the distant past, people have possessed perceptions and consciousness and have therefore believed in the existence of a self. When cultivating unsurpassed perfect enlightenment, the bodhisattva, for the sake of all beings, teaches them the Dharma, enabling them to establish the samadhi of marklessness and give rise to the aspiration to proceed toward the gateway of liberation.

This is skillful means. Through it, the bodhisattva does not cling to attainment midway as ultimate. In this way, loving-kindness is not diminished.

This is the samadhi of loving-kindness, compassion, sympathetic joy, and equanimity. This great bodhisattva obtains the beneficial Dharma, acquires understanding, and perfects the ability to comprehend all things.”

Furthermore, Subhuti, this great bodhisattva thinks: “For a very long time, people have held perceptions of impermanence, suffering, emptiness, and the present.” The bodhisattva thinks: “When I attain unsurpassed perfect enlightenment, it will be through all beings; therefore, I shall teach them the Dharma. Impermanence is spoken of in relation to happiness, emptiness in relation to existence, and non-self in relation to self.” By thinking in this way, he attains skillful means. This is the practice of the Perfection of Wisdom: knowing the Buddha’s samadhi of emptiness and abiding in samadhi, solely desiring to perfect all the dharmas of the Buddhas. This is the wishless gateway leading to liberation, yet he does not cling to realization.

A great bodhisattva should understand it in this way. How is it to be understood? On what basis does one arouse the aspiration for unsurpassed perfect enlightenment?

One who has aroused this aspiration is one whose deeds throughout the long past have been non-doing. He engages in perceptions yet does not engage in perceptions. He seeks to engage in perceptions yet does not engage in perceptions.

He engages in aggregates of perception yet does not engage in aggregates of perception. He engages in existence yet does not engage in possessing anything. Although he may perform improper acts, he entertains no improper thought.

He enables all beings to attain “emptiness.” When this great bodhisattva thinks in this way, it is because he clearly understands all beings. To think in this way is skillful means; it is exceedingly subtle and profound, enabling him to behold that Dharma. Therefore, it is emptiness itself, signlessness itself, and wishlessness itself.

It is freedom from birth and death, that is, the unborn and the unpossessed. Therefore, Subhuti, a great bodhisattva possesses the Dharma of wisdom, which is “the unborn.” Although this person dwells within the three realms, there are those who do not understand and come to ask: “This great bodhisattva wishes to accomplish unsurpassed perfect enlightenment and therefore wishes to understand this Dharma. How shall he arouse the precious aspiration?” A great bodhisattva does not take emptiness as something to which he clings as an attainment; nor does he use signlessness, wishlessness, freedom from birth and death, the unborn, or even non-thought to attain realization.

This is mindfulness of the Perfection of Wisdom.

Therefore, Subhuti, a great bodhisattva who has received a prediction contemplates emptiness, signlessness, wishlessness, freedom from birth and death, and the unborn. He contemplates them as nonexistent, for they are originally empty. One who has not aroused a wholesome mind cannot understand this matter. One who can understand it is a great bodhisattva, one who in the presence of past Buddhas heard about unsurpassed perfect enlightenment and whose mind consequently does not change. Why is this? There are also great bodhisattvas who contemplate this Dharma but cannot understand it clearly. Even when questioned, they cannot explain it to others. Such people have not yet reached the stage of the bodhisattva path; those who have not reached that state have not yet attained non-retrogression.

The Buddha said to Subhuti:

– Whether or not one has heard the teaching of the Perfection of Wisdom, if one can explain this wisdom, that great bodhisattva is non-retrogressing.

Subhuti said to the Buddha:

– Bodhisattvas such as these are very numerous, O God Among Gods, yet few are able to understand.

The Buddha said to Subhuti:

– Few bodhisattvas established in the wisdom of non-retrogression can understand it; only those who have received a prediction can understand it. Such great bodhisattvas possess exceedingly great merit, which the devas, humans, and asuras of the world cannot comprehend.

Chapter Eleven: Far-Separation

Furthermore, Subhuti, even in dreams a great bodhisattva does not enter the stages of the shravakas or the path of the pratyekabuddhas. Regarding the three realms, he does not think of seeking anything, nor does he search within them. He sees all dharmas as dreams and does not cling to any realization within them. Therefore, Subhuti, you should know that this is a mark of a non-retrogressing great bodhisattva.

Furthermore, Subhuti, in a dream a great bodhisattva gathers with countless hundreds of thousands of kotis of disciples, sits together with them in one place, and teaches the Dharma to the Sangha of bhikshus, just as the Tathagata, Arhat, Perfectly Enlightened One teaches the Dharma. Therefore, Subhuti, a non-retrogressing great bodhisattva will recognize this as a mark of non-retrogression.

Furthermore, Subhuti, in a dream a great bodhisattva sees himself ascend and sit in midair, teaching the Dharma to the Sangha of bhikshus. He sees a radiance extending seven feet from his body and exercises transformations with complete mastery. The deeds performed by the bodhisattva elsewhere accord with the Dharma taught by the Buddha. When this person sees such things in a dream, one should know that these are marks of a non-retrogressing great bodhisattva.

Furthermore, Subhuti, in dreams a great bodhisattva is neither frightened nor terrified by calamities. He may see soldiers arising in districts and counties and successively slaying one another; raging fires breaking out; lions, tigers, wolves, and other beasts; people being beheaded; or other disastrous events involving intense suffering and extreme distress; or he may see hunger, thirst, and so forth. Upon seeing such adversities, his mind is neither afraid, terrified, nor shaken. After seeing these things in a dream at night, he awakens, sits upright, and thinks: “All that exists in the world is just like a dream. When I attain Buddhahood, I shall teach the Dharma to instruct all beings everywhere.” One should know that this is a mark of a non-retrogressing great bodhisattva.

Furthermore, Subhuti, how can it be known that this great bodhisattva will attain unsurpassed perfect enlightenment? When such beings become perfectly enlightened, none of these evil things will exist within their realms. Such a being is indeed a great bodhisattva.

Subhuti, if in a dream he sees sentient beings devouring one another or people afflicted by disease, he constantly thinks: “May it be that when I attain Buddhahood, none of these evil things will exist within my realm.” From this, one should know that it is a mark of purity and a mark of a non-retrogressing great bodhisattva.

Furthermore, Subhuti, if a great bodhisattva, while still in a dream, knows or sees the calamity of a blazing fire, he immediately thinks: “My mind remains unchanged by what I have seen in this dream.” One endowed with such marks should be known as a non-retrogressing great bodhisattva. If the great bodhisattva thinks: “What I have resolved ought to be done, and I shall act exactly as I have declared, without changing. This citadel is now being consumed by fire; I shall cause it to be completely extinguished.”

The Buddha taught:

– If the fire is entirely extinguished and nothing remains, know that this great bodhisattva has been given a prediction of unsurpassed perfect enlightenment by past Tathagatas, Arhats, Perfectly Enlightened Ones; know that he is non-retrogressing. If he cannot cause the fire to be extinguished, know that he has not yet received a prediction. Suppose the fire burns from one house to another and then spreads from one village to another. In such a case, Subhuti, you should know that the inhabitants of those houses committed the offense of severing the Dharma in previous lives, and that this has brought about the present circumstances. Know that all the deeds of these people arise from their previous lives. Once they have reflected in this way, the evils they created are immediately eliminated in the present. The calamities there arising from severing the Dharma are thereby completely ended. Therefore, Subhuti, know that this is a great bodhisattva who is non-retrogressing from unsurpassed bodhi.

Furthermore, Subhuti, one endowed with the complete marks of conduct such as these should be known as a non-retrogressing great bodhisattva. Thus it is said: by such marks of conduct, this person will be known.

Subhuti! Suppose a man or woman is approached or seized by a spirit. That bodhisattva thinks: “If the past Tathagatas, Arhats, Perfectly Enlightened Ones have indeed predicted that I shall attain unsurpassed bodhi, and if, after enduring hardships without deviation, I shall attain unsurpassed bodhi; if those whose aspirations toward unsurpassed bodhi are wholly pure abandon the resolve for arhatship and pratyekabuddhahood; if, having abandoned the resolve for arhatship and pratyekabuddhahood, they will certainly attain unsurpassed bodhi—neither apprehending nor fabricating anything, but themselves reaching nonretrogression;

and if I shall attain the unsurpassed perfect enlightenment of Buddhahood, while the present Buddhas throughout immeasurable, countless lands see and attest to everything, then the present Tathagatas, Arhats, Perfectly Enlightened Ones know all my thoughts exactly as they are.

If I shall attain unsurpassed perfect enlightenment and become a Perfectly Enlightened One, then, in accordance with my truthful words, the spirit will immediately withdraw.” He then says: “Good man or good woman, by what spirit have you been seized?” Upon hearing these words, the spirit immediately withdraws. If, after he speaks such words, the spirit does not withdraw, then this bodhisattva has not yet received from the past Tathagatas, Arhats, Perfectly Enlightened Ones the prediction that he will attain unsurpassed bodhi.

If, when he speaks these words, the evil spirit immediately withdraws, he knows that this is a bodhisattva who has received from the past Tathagatas, Arhats, Perfectly Enlightened Ones the prediction that he will attain unsurpassed bodhi.

The Buddha told Subhuti:

– This person is most sincere. Mara comes before a great bodhisattva, and if the bodhisattva says, “I am sincere and have already received the prediction that I will attain unsurpassed bodhi,” the evil spirits of Mara will depart. Because of this, Mara gives rise to a seemingly wholesome intention and causes those evil spirits to withdraw. Why? Because Mara possesses great supernatural power, the spirits dare not oppose him and all retreat before his might. Thus they are all dispelled. If a bodhisattva thinks that this occurred through his own supernatural power, he becomes arrogant and contemptuous, believing his own understanding to be correct. Consequently, he grows conceited and mocks others. Without examining himself, he tells everyone: “I have received from the past Tathagatas, Arhats, Perfectly Enlightened Ones the prediction of unsurpassed bodhi, whereas all the others have not yet received the prediction that they will attain unsurpassed bodhi.” Thus his arrogance and anger increase, and he strays exceedingly far from all-knowledge and loses the wisdom of unsurpassed perfect enlightenment. Know that this kind of bodhisattva, lacking skillful means and becoming self-conceited, will fall to the stage of a shravaka or onto the path of a pratyekabuddha.

These bodhisattvas, Subhuti, consider what is not attained to have been attained. Because they do not recognize Mara, they abandon their good teachers and depart, neither serving nor following them. Consequently, Mara brings them into distress.

How should a great bodhisattva clearly recognize Mara, and by what means may he recognize him? Mara appears before a bodhisattva in a magically transformed form and different clothing, saying: “Great bodhisattva, if you have received from the past Tathagatas, Arhats, Perfectly Enlightened Ones the prediction that you will attain unsurpassed bodhi, then your name is such-and-such, your mother’s name is such-and-such, your father’s name is such-and-such, the names of your brothers and sisters are such-and-such, and the names of your friends, companions, and acquaintances are such-and-such.

Your paternal uncle’s name is such-and-such; the names of your ancestors for seven generations are such-and-such; your mother’s clan is such-and-such, and your father’s clan is such-and-such. You were born in such-and-such a city, in such-and-such a country, commandery, district, and village. You customarily speak gentle words, and the gentle words you now speak are likewise the result of former lives.

When you meet a talented person, you speak in a manner conforming to that person’s character. In previous lives, too, you possessed great talent and intelligence. You are seen maintaining self-restraint, or going for alms at mealtime or as mealtime approaches, or eating fruit and vegetables beforehand without eating cooked rice.

You may dwell in a charnel ground, an open and secluded place, or beneath a tree. At times you accept invitations, and at other times you do not. You know contentment with whatever food you receive while dwelling in one place.

You do not anoint your body with sesame oil, and your speech is refined and fluent.” Why does Mara say that these circumstances have arisen from the virtue of previous lives? He also says: “In a former life, into what family was this person born? Perhaps he belonged to the kshatriya caste; what was his name?

Because he possessed such virtue in a former life, he has now obtained these qualities.” That bodhisattva thinks, “I am indeed just so.”

Mara further says:

– If you have received from the past Tathagatas, Arhats, Perfectly Enlightened Ones the prediction of unsurpassed bodhi, then through the causes and conditions of this merit you have attained nonretrogression.

The Buddha told Subhuti:

– I say that a nonretrogressing great bodhisattva is not like this. When examined by these criteria, he lacks the qualities I have described, yet considers himself to possess them. Know that this kind of bodhisattva has accomplished nothing at all and has been corrupted by Mara. Why? When one sees a person displaying all such characteristics, one should know that he is not a nonretrogressing bodhisattva and certainly does not possess such an aspiration. When this kind of bodhisattva hears Mara merely utter his name, he becomes greatly delighted. Believing his own understanding to be correct, he grows proud and arrogant, disparages others, scorns his fellow practitioners, and considers himself alone to be right. This kind of bodhisattva, Subhuti, by accepting that name, loses his own vow and immediately falls into Mara’s net.

Furthermore, Subhuti! Because this great bodhisattva accepts that name, he does not recognize the harm wrought by Mara and furthermore claims to have attained unsurpassed bodhi. Mara also says: “Whoever is to attain unsurpassed bodhi will bear that name when he becomes a Buddha.” Upon hearing this name, the bodhisattva thinks: “I shall certainly attain it without fail. I previously thought the same thing.”

The Buddha taught:

– This bodhisattva’s understanding is extremely deficient, and he lacks skillful means. He further longs for a name and imagines that, bearing such a name, he has attained unsurpassed bodhi.

The Buddha taught:

– Following Mara’s instructions and acting according to Mara’s words, he now becomes a bhikshu deluded by Mara and thinks: “I have attained my original vow. Now I have received this name exactly as foretold. The past Tathagatas, Arhats, Perfectly Enlightened Ones have given me the prediction that I shall attain unsurpassed bodhi.”

The Buddha told Subhuti:

– I have taught the characteristics of a nonretrogressing great bodhisattva, yet he does not practice according to those characteristics. Instead, relying upon his own name, he scorns other great bodhisattvas. Because of such contempt, he becomes separated from the wisdom of all-knowledge and unsurpassed bodhi, and remains far from skillful means. Because he is separated from the perfection of wisdom and from good teachers and encounters bad teachers, this bodhisattva falls into one of two paths: the path of a shravaka or that of a pratyekabuddha. Only after a very long time of diligent and arduous exertion will he once again seek Buddhahood; then, through the beneficent power of the perfection of wisdom, he will attain unsurpassed bodhi and become a Perfectly Enlightened One.

The Buddha taught:

– If, after forming the thought of accepting that name, he does not swiftly awaken and correct himself, he will fall to the stage of a shravaka or onto the path of a pratyekabuddha.

The Buddha taught:

– A bhikshu has four grave precepts. Whoever violates them is no longer a shramana and no longer a disciple of the Buddha. The offense of one who corrupts a bodhisattva is graver than a bhikshu’s violation of the four grave precepts.

The bodhisattva says: “My name is such-and-such, and I was born in such-and-such a country.” Know that this offense is graver than violating the four grave precepts and even exceeds the five heinous offenses. Having incurred so grave an offense, why does he still accept that name? It is because he does not recognize the exceedingly subtle workings of Mara.

Furthermore, Subhuti! When a great bodhisattva possesses the virtue of seclusion, Mara again comes before him and says: “The Dharma of seclusion is indeed praised by the Tathagatas, Arhats, Perfectly Enlightened Ones.”

The Buddha told Subhuti:

– I do not say that great bodhisattvas should be taught to practice seclusion by dwelling alone in a deserted forest.

Subhuti said to the Buddha:

– How is this, O God Above Gods? Is there another kind of seclusion for a great bodhisattva?

The Buddha told Subhuti:

– Suppose a great bodhisattva entertains thoughts of fear; these are the thoughts of a sravaka. One who still harbors anxious and fearful thoughts has the thoughts of a pratyekabuddha. One who acts in haste is a great bodhisattva who, though dwelling in a city, practices seclusion through hurried activities; such a great bodhisattva is governed by unwholesome dharmas. To undertake many hurried activities in this way is for a great bodhisattva to practice hastily. Or, dwelling alone beneath the trees in a secluded forest, that great bodhisattva may still be practicing seclusion. Therefore, I encourage great bodhisattvas to cultivate this practice of seclusion and to keep it in mind day and night. This is a bodhisattva’s practice of seclusion.

A great bodhisattva practicing seclusion who remains fearful while dwelling in a city will still be fearful when alone beneath the trees in a forest. A bodhisattva who dwells alone beneath the trees in a secluded forest and practices in fear may think, “I have fully understood seclusion.” At that time, the evil Mara comes and instructs that bodhisattva in the practice of seclusion, saying: “You should dwell alone beneath the trees in the forest and practice in this way.” Such a bodhisattva follows Mara’s instruction and forgets true seclusion.

Mara further says:

– The paths of the sravakas and pratyekabuddhas are also included. They all think in this way: do not act otherwise, but perfect the Perfection of Wisdom and practice accordingly.

The Buddha taught:

– The dharma corresponding to this great bodhisattva’s thoughts is impure, yet he follows it and disparages other bodhisattvas. He thinks to himself, “Who could surpass me?” He disparages bodhisattvas who dwell in cities yet remain pure, whose minds entertain no thought of falling into the dharmas of sravakas or pratyekabuddhas. With a corrupted mind, he does not accept the joyful absorption of meditation, samadhi, or samapatti, through which one will certainly fulfill one’s aspiration and perfect all the paramitas.

The Buddha taught:

– A bodhisattva who disparages others in this way lacks skillful means. Suppose he dwells in an empty and desolate wilderness extending four thousand miles, a place where beasts do not go, bandits do not come, and rakshasas do not come. Though he dwells there for one year, a hundred years, a thousand years, a hundred thousand years, a million years, a hundred billion years, or even longer than this, if he does not understand seclusion, it is entirely without benefit, and he will accomplish nothing at all.

Yet that great bodhisattva practices seclusion and thinks: “I have attained everything and understood everything.” The evil Mara then rises into the air and says: “Excellent! Excellent! This good man practices true seclusion, precisely as the Tathagata, the Arhat, the Perfectly Enlightened One, has taught. You should follow this practice of seclusion, and in this way you will swiftly attain unsurpassed perfect enlightenment.” Hearing this, that great bodhisattva abandons true seclusion and goes to where bodhisattvas practicing seclusion dwell in cities. If a bhiksu who has attained the path is nevertheless arrogant and speaks disparaging words, he will commit faults should he undertake the work of a Buddha.

The Buddha taught:

– Those who follow impermanent conduct regard a bodhisattva’s correct conduct as wrong and, conversely, regard wrong conduct as correct. They honor those unworthy of honor and fail to honor those worthy of honor. They say, “I have practiced seclusion; therefore, nonhuman beings have come and said to me: ‘Excellent! Excellent!’ If this is the correct practice of seclusion, then when someone practices in a city, who will come to speak to him, and who will come to inform him?”

The Buddha taught:

– This bodhisattva disparages those who possess virtue. Thus, Subhuti, a bodhisattva should know that such a person is like one who carries a corpse. He is not correct in the slightest, yet he says that bodhisattvas are at fault. He is an enemy of bodhisattvas; because he bears resentment toward bodhisattvas, he is a great thief among devas and humans. Even if such a person wears the robes of a sramana, he is still only a thief. Toward virtuous bodhisattvas, such a person is likewise a thief. Subhuti, one should not cooperate with these people, converse with them, honor them, or associate closely with them. Why? One should know that these people are filled with anger, which arises and destroys the wholesome minds of others.

Subhuti! What kind of bodhisattva does not abandon omniscience? One who does not abandon unsurpassed bodhi is a bodhisattva who does not abandon omniscience.

Therefore, unsurpassed bodhi is the refuge of all beings. Such bodhisattvas should not work together with those destructive people, honor them, or assemble with them to protect the Dharma. They should simply guard their own right mindfulness.

Always fearing the suffering of birth and death, they refuse to enter it and do not move within the three realms. Wherever those who harm bodhisattvas may be, one should constantly regard them with loving-kindness and compassion and aid them, thinking: “May they not cause me to be reborn. Such evil minds are truly worthy of compassion.

If anything unwholesome should arise, may I quickly relinquish it.” One should train in this way. Therefore, Subhuti, a great bodhisattva is one of supreme understanding.

Chapter Twelve: Spiritual Friends

Furthermore, Subhuti! These great bodhisattvas who wish to attain unsurpassed bodhi should draw near to good teachers, honor them, obediently follow their instructions, and work together with them.

Subhuti addressed the Buddha:

– Revered One among Devas! Where are a bodhisattva’s good teachers to be found, and how may they be recognized?

The Buddha told Subhuti:

– The Revered One among Devas is a good teacher of bodhisattvas. Wherever the Perfection of Wisdom is taught, one may hear the Perfection of Wisdom and thereby cross beyond. Those who teach others to enter deeply into it should be known as good teachers of bodhisattvas. The six paramitas are skill in supreme wisdom; they are the path, the dispelling of darkness, the loftiest mansion, and illumination. All past Tathagatas, Arhats, Perfectly Enlightened Ones emerged from the six paramitas. All future Tathagatas, Arhats, Perfectly Enlightened Ones will emerge from the six paramitas. The Tathagatas, Arhats, Perfectly Enlightened Ones presently abiding throughout immeasurable and innumerable lands likewise all emerge from the six paramitas and attain omniscience. All arise from bestowing the four means of benefitting beings:

1- Giving

2- Joyfulness

3- Beneficial conduct

4- Impartially assisting all beings.

Therefore, Subhuti! A bodhisattva’s skill in supreme wisdom—the mother, the father, the home, the loftiest mansion, the protection, the refuge, and the guide—is entirely the six paramitas, which benefit all beings. For a great bodhisattva, the six paramitas are boundless. Wishing to sever the doubts of others, one must therefore study the Perfection of Wisdom.

Subhuti addressed the Buddha:

– Revered One among Devas! What is the characteristic of the Perfection of Wisdom?

The Buddha told Subhuti:

– Nonobstruction is the characteristic of the Perfection of Wisdom.

Subhuti said:

– As the Revered One among Devas has taught, this is the true characteristic of the Perfection of Wisdom. Through such a characteristic, all dharmas are attained.

The Buddha taught:

– It is so, Subhuti! Through such a characteristic, the Perfection of Wisdom is attained; through such a characteristic, all dharmas are attained. Why? Subhuti, it is because all dharmas are impermanent and all dharmas are empty.

Therefore, Subhuti, impermanence and emptiness are the characteristics of the Perfection of Wisdom. The characteristics of all dharmas are likewise impermanent, empty, and impermanent.

Subhuti said:

– The Revered One among Devas teaches that all dharmas are impermanent and empty. Why is this so? People desire birth but do not desire death. Because of impermanence, there is no desire; because of impermanence, there is no birth. Emptiness is the absence of desire; emptiness is the absence of birth. Impermanence is also said to be empty; it is not unsurpassed bodhi, nor does it arise from any other dharma. Impermanence does not attain unsurpassed bodhi. Revered One among Devas, how can what you have taught be understood?

The Buddha told Subhuti:

– Since the distant past, people have thought: “This belongs to self,” or “This does not belong to self.” Because it is so, it leads to such a result.

Subhuti said:

– It is exactly so! O Deva among Devas! You have taught that since time immemorial, people have conceived of what belongs to the self and what does not belong to the self.

The Buddha said:

– What do you think, Subhuti? Is there anything that belongs to the self or not?

Subhuti replied:

– Indeed, there is not, O Deva among Devas.

The Buddha said:

– What do you think, Subhuti? Is that which does not belong to the self nonexistent?

Subhuti replied:

– Indeed, it is not, O Deva among Devas.

The Buddha told Subhuti:

– Because of this, people conceive of what belongs to the self and what does not belong to the self. Because of this, they remain forever in birth and death and never escape from it.

Subhuti said:

– It is exactly so, O Deva among Devas. Because of this, people remain forever in birth and death and never escape from it.

The Buddha said:

– Therefore, Subhuti, because of desire, people become attached to persons. You should understand it thus: having no craving, they do not become attached. In truth, Subhuti, when there is benefit, one should not conceive of it as belonging to the self or not belonging to the self. This is the practice of the prajnaparamita.

Therefore, Subhuti, that which has arisen will thereafter arise no more. This great bodhisattva is one who practices the prajnaparamita.

Subhuti addressed the Buddha:

– O Deva among Devas! One who practices in this way does not practice form and does not practice feeling, perception, formations, or consciousness. One who practices in this way, O Deva among Devas, is a great bodhisattva who conceives that he practices in accordance with worldly convention; this is the practice of a great bodhisattva.

O Deva among Devas, none can equal him. What he does surpasses all others by far. Sravakas, pratyekabuddhas, and all other people cannot equal what he attains. This is the ultimate attainment of a great bodhisattva.

O Deva among Devas! To contemplate in this way is the Perfection of Wisdom. A great bodhisattva who practices in this way day and night, in accordance with what has been practiced, swiftly draws near to unsurpassed perfect enlightenment.

The Buddha said:

– What do you think, Subhuti? Suppose all the people in Jambudvipa and all bodhisattvas became human beings, all practiced for unsurpassed bodhi, and aroused the aspiration to seek buddhahood. Each person, throughout an entire lifetime, would practice giving and dedicate that giving to unsurpassed bodhi. Subhuti, what do you think? Would the merit of this great bodhisattva who practiced giving in this way be great?

Subhuti replied:

– Very great! Very great! O Deva among Devas.

The Buddha said:

– It would not equal the merit of a great bodhisattva who single-mindedly contemplates and practices the prajnaparamita for one day; the merit of the latter would exceed that of the former. A bodhisattva may constantly contemplate the prajnaparamita and practice in accordance with it. Such a person is exceedingly honored among the assembly. Why? Because others do not possess such loving-kindness. Apart from the Buddhas, no great bodhisattva who is still in training can equal him. The realization of this good man is exceedingly profound, and he clearly comprehends all knowledge and views in the world. This person possesses great compassion and sees all people thoroughly, without discrimination. Wishing to behold them all, he never overlooks anyone. He is mindful of all people, yet gives rise to no perception of them, nor does he regard them as different.

Therefore, Subhuti, this is the illumination of a great bodhisattva. Although he has not yet attained unsurpassed perfect enlightenment, this person has already performed deeds of supreme honor and has risen above the world. He will certainly never regress from unsurpassed perfect enlightenment. Though he fully receives clothing, food and drink, bedding, and medicines, he nevertheless abides in the prajnaparamita and remains pure. Through the merit he has created, he draws near to all-knowledge.

Therefore, Subhuti, even when a great bodhisattva consumes food and drink, there is no fault, for he wishes to benefit all people and to teach the Dharma of the path to all people. This person possesses illumination and wishes to accomplish vast and boundless acts of rescue, to liberate all those imprisoned in the dungeon, and to purify the eyes of all people. This is contemplation in accordance with the prajnaparamita.

One who practices according to its teaching and contemplates the prajnaparamita in this way does not deviate. Why? Because one who deviates conceives that there is a “perception,” and thus immediately turns away from the prajnaparamita.

This is contrary to its protection. Therefore, one should act in accordance with the prajnaparamita, practicing and contemplating it day and night.

Subhuti! Suppose a man had a mani jewel directly before him but did not recognize it. Later, upon obtaining it, he would rejoice with great delight. Yet after obtaining the mani jewel, he would again forget the jewel and forget to use it. He would therefore become deeply worried, sorrowful, and distressed, unable to sit or stand at ease, yet not understand why.

So it is, Subhuti. A great bodhisattva who seeks the precious treasure must always keep his mind steadfast and must not lose mindfulness of all-knowledge.

Subhuti addressed the Buddha:

– All thoughts are separated from their own nature. How, then, can a great bodhisattva remain mindful of all-knowledge without becoming separated from mindfulness?

The Buddha told Subhuti:

– If a great bodhisattva understands in this way, he does not lose the Perfection of Wisdom. Why? Subhuti, because the Perfection of Wisdom is empty, neither increasing nor diminishing.

Subhuti said:

– O Deva among Devas! The Perfection of Wisdom is truly empty. How, then, does a great bodhisattva perfect its practice and draw near to unsurpassed perfect enlightenment through the prajnaparamita?

The Buddha told Subhuti:

– A great bodhisattva neither increases nor diminishes. When he teaches, he is without fear. You should know that this good man is one who has practiced the prajnaparamita.

Subhuti addressed the Buddha:

– O Blessed One! Is practicing the prajnaparamita the practice of emptiness?

He replied:

– Subhuti, it is not so.

– O Blessed One! Is there some other emptiness through which the prajnaparamita is practiced?

– Subhuti, there is not.

– Is this the practice of form?

– Subhuti, it is not.

– Is this the practice of feeling, perception, formations, and consciousness?

– Subhuti, it is not.

– Is there some other practice that accords with form?

– Subhuti, there is not.

– Is there some other practice that accords with feeling, perception, formations, and consciousness?

– Subhuti, there is not.

– Why, O Deva among Devas, is this called a great bodhisattva's practice of the prajnaparamita?

The Buddha said:

– What do you think, Subhuti? Do you see any dharma by which the Dharma of the prajnaparamita is practiced?

Subhuti replied:

– I do not see one, O Deva among Devas!

The Buddha said:

– What do you think, Subhuti? Does a great bodhisattva see himself constantly practicing the prajnaparamita?

Subhuti replied:

– He does not see this, O Deva among Devas!

The Buddha said:

– What do you think, Subhuti? Can one see any place from which a dharma arises?

Subhuti replied:

– No, I do not see one, O Deva among Devas.

The Buddha told Subhuti:

– This is the great bodhisattva's patient acceptance of the non-arising of dharmas. Such a person receives the prediction of unsurpassed perfect enlightenment and attains the fearlessness of the Tathagata, the arhat, the perfectly enlightened one. Through this power, that great bodhisattva's conduct leads to the attainment of Buddha-wisdom: vast wisdom, sovereign wisdom, the wisdom of all-knowledge, and the wisdom of the Tathagata. That person accomplishes whatever he wishes to do.

Subhuti addressed the Buddha:

– Is unsurpassed perfect enlightenment attained by dharmas through receiving a prediction?

The Buddha told Subhuti:

– It is not.

Subhuti addressed the Buddha:

– Then for what reason does the Deva among Devas bestow upon a bodhisattva the prediction that he will attain unsurpassed perfect enlightenment?

The Buddha told Subhuti:

– Can any dharma be seen by which a prediction is bestowed and unsurpassed perfect enlightenment is attained?

Subhuti replied:

– I do not see any dharma that will bring about unsurpassed perfect enlightenment.

The Buddha told Subhuti:

– Dharmas cannot be attained. One who contemplates in this way perfects the Dharma of enlightenment. One who does not contemplate in this way does not personally reach enlightenment.

Chapter Thirteen: Sakra, Lord of the Devas

Śakra Devānām Indra, there in the assembly, addressed the Buddha:

“Revered One, God of Gods! The Perfection of Wisdom is exceedingly profound, exceedingly profound. It is something difficult for bodhisattvas to comprehend clearly. A virtuous person who hears the Perfection of Wisdom and immediately copies, studies, accepts, and upholds it gains no small merit.”

The Buddha said to Kauśika:

“If all the people of Jambudvīpa were to accept and uphold the Ten Wholesome Deeds, the merit of such a person would surpass theirs a hundredfold, a thousandfold, ten thousandfold, a hundred millionfold, and countless hundreds of millions of times. Even if someone were further to practice generosity beyond this, it would still not equal the merit of a good man or good woman who hears the Perfection of Wisdom and copies, studies, accepts, and upholds it.”

In the great assembly, a bhikshu said to Śakra Devānām Indra:

“This person has surpassed Kauśika.”

Śakra Devānām Indra said to the bhikshu:

“One who knows how to turn the mind and contemplate rightly has already surpassed me; how much more so one who, having heard the Perfection of Wisdom, copies, studies, accepts, and upholds it, listens to and practices it according to what is taught therein. Such a person will surpass all devas, asuras, and humans. If a great bodhisattva practices the Perfection of Wisdom, that bodhisattva will not only surpass devas, asuras, and humans, but will also surpass stream-enterers, once-returners, non-returners, arhats, and pratyekabuddhas. A great bodhisattva who practices the Perfection of Wisdom will not only surpass pratyekabuddhas, but will also surpass bodhisattvas who practice the Perfection of Generosity without skillful means.

“A great bodhisattva who practices the Perfection of Wisdom will not only surpass those who practice the Perfection of Generosity, but will also surpass those who practice the Perfection of Morality, the Perfection of Diligence, and the Perfection of Meditative Concentration without skillful means.

“No deva, asura, or human can ever surpass a great bodhisattva who recites and practices the Perfection of Wisdom.

“A great bodhisattva who practices the Perfection of Wisdom is therefore exceedingly honored.

“Because this great bodhisattva draws near to the Perfection of Wisdom, the bodhisattva practices in accordance with omniscience. The bodhisattva’s teaching is uninterrupted. This great bodhisattva does not depart from the name of the Tathagata.

This is a great bodhisattva who is never far from the Buddha. This great bodhisattva no longer gives rise to indolence. The training of this great bodhisattva is exceedingly honored.

Not training in the paths of the śrāvakas or pratyekabuddhas, the bodhisattva trains in the bodhisattva path. The Four Heavenly Kings will come to inquire, inspire delight, and enable the bodhisattva swiftly to master this training. The bodhisattva will sit upon the Buddha’s seat, attain unsurpassed bodhi, and guide the fourfold assembly of disciples across to liberation.

A great bodhisattva should train in this way. Even the Four Heavenly Kings will come to inquire, how much more so other devas.

“A great bodhisattva who practices the Perfection of Wisdom is constantly kept in mind by the Tathagata, the Arhat, the Perfectly Enlightened One. The Perfection of Wisdom is the practice of bodhisattvas. If there are hardships and sufferings in the world, no evil will afflict that bodhisattva in this very body. This is the state attained by a great bodhisattva who practices the Perfection of Wisdom, and the bodhisattva immediately gains blessings in the present life.”

Ānanda thought, “Is Śakra Devānām Indra expounding this through his own wisdom, or is he expounding it through the awesome spiritual power of the Buddha?”

Śakra Devānām Indra knew Ānanda’s thought and immediately said to the Venerable Ānanda:

“What I have expounded is through the awesome spiritual power of the Buddha.”

The Buddha said:

“So it is! So it is! Ānanda, all that Śakra Devānām Indra has expounded is through the awesome spiritual power of the Buddha. Ānanda! When a great bodhisattva practices the Perfection of Wisdom with this profound mindfulness, the bodhisattva immediately resolves to study the Perfection of Wisdom.

“At that time, throughout the trichiliocosm, all evil māras become sorrowful and distressed. They wish to cause the great bodhisattva, midway along the path, to attain the ultimate realization of the paths of the śrāvakas or pratyekabuddhas; yet instead, they cause those who aspire to unsurpassed bodhi swiftly to attain unsurpassed bodhi.”