大般若波羅蜜多經

LV. CHAPTER ON TRAINING IN SKILLFUL MEANS

05

The Buddha said:

– Subhuti! As you asked: If a great bodhisattva trains for the sake of the Tathagata's exhaustion, is this training in the knowledge of all-knowledge? If a great bodhisattva trains for the sake of the Tathagata's detachment, is this training in the knowledge of all-knowledge? If a great bodhisattva trains for the sake of the Tathagata's cessation, is this training in the knowledge of all-knowledge? If a great bodhisattva trains for the sake of the Tathagata's non-arising, is this training in the knowledge of all-knowledge? If a great bodhisattva trains for the sake of the Tathagata's non-cessation, is this training in the knowledge of all-knowledge? If a great bodhisattva trains for the sake of the Tathagata's primordial quiescence, is this training in the knowledge of all-knowledge? If a great bodhisattva trains for the sake of the Tathagata's intrinsic nirvana, is this training in the knowledge of all-knowledge? Subhuti, what do you think? Does the suchness of the Tathagata undergo exhaustion, cessation, or severance?

Subhuti replied:

– No, Blessed One! No, Sugata!

The Buddha said:

– Subhuti! If a great bodhisattva trains in suchness in this way, this is training in the knowledge of all-knowledge.

Subhuti! You should know that suchness is inexhaustible, unceasing, and uninterrupted, and cannot be directly realized. If a great bodhisattva trains in suchness in this way, this is training in the knowledge of all-knowledge.

Furthermore, Subhuti! When a great bodhisattva trains in this way, this is training in the perfection of generosity; it is training in the perfections of pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita. If a great bodhisattva trains in the perfections of generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita, this is training in the knowledge of all-knowledge.

Furthermore, Subhuti! When a great bodhisattva trains in this way, this is training in internal emptiness; it is training in external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of original nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of intrinsic nature, and the emptiness of the intrinsic nature of nonexistence.

If a great bodhisattva trains in internal emptiness and external emptiness through to the emptiness of the intrinsic nature of nonexistence, this is training in the knowledge of all-knowledge.

Furthermore, Subhuti! When a great bodhisattva trains in this way, this is training in suchness; it is training in the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding order of dharmas, the reality-limit, the realm of space, and the inconceivable realm. If a great bodhisattva trains in suchness and the dharma-dhatu through to the inconceivable realm, this is training in the knowledge of all-knowledge.

Furthermore, Subhuti! When a great bodhisattva trains in this way, this is training in the Noble Truth of suffering; it is training in the Noble Truths of the origin of suffering, cessation, and the path. If a great bodhisattva trains in the Noble Truths of suffering, its origin, its cessation, and the path, this is training in the knowledge of all-knowledge.

Furthermore, Subhuti! When a great bodhisattva trains in this way, this is training in the four meditative concentrations; it is training in the four immeasurables and the four formless attainments. If a great bodhisattva trains in the four meditative concentrations, the four immeasurables, and the four formless attainments, this is training in the knowledge of all-knowledge.

Furthermore, Subhuti! When a great bodhisattva trains in this way, this is training in the eight liberations; it is training in the eight spheres of mastery, the nine successive attainments, and the ten totalities. If a great bodhisattva trains in the eight liberations, the eight spheres of mastery, the nine successive attainments, and the ten totalities, this is training in the knowledge of all-knowledge.

Furthermore, Subhuti! When a great bodhisattva trains in this way, this is training in the four foundations of mindfulness; it is training in the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path. If a great bodhisattva trains in the four foundations of mindfulness and the four right efforts through to the Noble Eightfold Path, this is training in the knowledge of all-knowledge.

Furthermore, Subhuti! When a great bodhisattva trains in this way, this is training in the gateway to liberation through emptiness; it is training in the gateways to liberation through signlessness and wishlessness. If a great bodhisattva trains in the gateways to liberation through emptiness, signlessness, and wishlessness, this is training in the knowledge of all-knowledge.

Furthermore, Subhuti! When a great bodhisattva trains in this way, this is training in the ground of Great Joy; it is training in the grounds of Stainlessness, Luminousness, Blazing Wisdom, Utterly Difficult to Conquer, Manifest Presence, Far-Reaching, Immovability, Excellent Wisdom, and Dharma Cloud. If a great bodhisattva trains in the ground of Great Joy and the ground of Stainlessness through to the ground of Dharma Cloud, this is training in the knowledge of all-knowledge.

Furthermore, Subhuti! When a great bodhisattva trains in this way, this is training in the five kinds of eyes; it is training in the six superknowledges. If a great bodhisattva trains in the five kinds of eyes and the six superknowledges, this is training in the knowledge of all-knowledge.

Furthermore, Subhuti! When a great bodhisattva trains in this way, this is training in the Buddha's ten powers; it is training in the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha. If a great bodhisattva trains in the Buddha's ten powers and the four fearlessnesses through to the eighteen unique qualities of a Buddha, this is training in the knowledge of all-knowledge.

Furthermore, Subhuti! When a great bodhisattva trains in this way, this is training in the Dharma of never losing mindfulness; it is training in the nature of constant equanimity. If a great bodhisattva trains in the Dharma of never losing mindfulness and the nature of constant equanimity, this is training in the knowledge of all-knowledge.

Furthermore, Subhuti! When a great bodhisattva trains in this way, this is training in the knowledge of all things; it is training in the knowledge of the aspects of the paths and the knowledge of all aspects. If a great bodhisattva trains in the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, this is training in the knowledge of all-knowledge.

Furthermore, Subhuti! When a great bodhisattva trains in this way, this is training in all dharani gateways; it is training in all samadhi gateways. If a great bodhisattva trains in all dharani gateways and all samadhi gateways, this is training in the knowledge of all-knowledge.

Furthermore, Subhuti! When a great bodhisattva trains in this way, this is training in all the practices of great bodhisattvas. If a great bodhisattva trains in all the practices of great bodhisattvas, this is training in the knowledge of all-knowledge.

Furthermore, Subhuti! When a great bodhisattva trains in this way, this is training in the unsurpassed awakening of the Buddhas. If a great bodhisattva trains in the unsurpassed awakening of the Buddhas, this is training in the knowledge of all-knowledge.

Furthermore, Subhuti! When a great bodhisattva trains in this way, they reach the ultimate perfection of all training. When a great bodhisattva trains in this way, no heavenly maras or followers of non-Buddhist paths can undermine them.

When a great bodhisattva trains in this way, they swiftly attain the stage of a non-retrogressing bodhisattva. When a great bodhisattva trains in this way, they personally cultivate what was cultivated by the forebears of all Tathagatas, Arhats, Perfectly Enlightened Ones. When a great bodhisattva trains in this way, they are not turned by delusion from the Dharma they are able to protect.

When a great bodhisattva trains in this way, they are able to cultivate the appropriate Dharma for abandoning obscurity. When a great bodhisattva trains in this way, they train in the Dharma that adorns and purifies their own buddha-land. When a great bodhisattva trains in this way, they train in the Dharma that brings sentient beings to maturity.

When a great bodhisattva trains in this way, they are able to adorn and purify a buddha-land in accordance with reality. When a great bodhisattva trains in this way, they are able to bring sentient beings to maturity in accordance with reality. When a great bodhisattva trains in this way, they are able to arouse great loving-kindness and great compassion, cherishing all beings.

When a great bodhisattva trains in this way, they train in the twelve subtle aspects of the three turnings of the Dharma wheel. When a great bodhisattva trains in this way, they train to liberate all sentient beings and lead them into the realm of ultimate nirvana. When a great bodhisattva trains in this way, they train in the wondrous practice that ensures the lineage of the Buddhas remains unbroken.

When a great bodhisattva trains in this way, they train in how the Buddhas open the gate of the deathless nectar for sentient beings. When a great bodhisattva trains in this way, they train to establish immeasurable, countless, boundless sentient beings in the Dharma of the Three Vehicles. When a great bodhisattva trains in this way, they train to reveal to all sentient beings the true, unconditioned, ultimate, quiescent realm; this is truly training in the knowledge of all-knowing wisdom.

Inferior sentient beings are incapable of such training. When a great bodhisattva trains in this way, they are able truly to rescue all sentient beings from birth, aging, sickness, and death, causing them diligently to train in what should be trained.

Furthermore, Subhuti! When a great bodhisattva trains in this way, they will certainly never again fall into the hells, the animal realm, or the realm of ghosts. When a great bodhisattva trains in this way, they will certainly not be born into an inferior lineage in border regions where wrong views prevail.

When a great bodhisattva trains in this way, they will certainly not be born into a lowly household, into a family whose occupation is carrying corpses, or into any other impoverished, base household ignorant of proper conduct. When a great bodhisattva trains in this way, they will never be deaf, blind, mute, speech-impaired, leprous, or maimed; their faculties and limbs will never be incomplete, nor will they be hunchbacked or insane, or afflicted by any of the many other malignant diseases and sores.

When a great bodhisattva trains in this way, in life after life they will always have a large and complete retinue, a handsome appearance, dignified speech, and the respect and affection of everyone. When a great bodhisattva trains in this way, in life after life they will be born where there is abstention from taking life, abstention from taking what has not been given, abstention from sexual misconduct and improper practices, abstention from false speech, abstention from harsh speech, abstention from divisive speech, and abstention from frivolous speech, as well as abstention from covetousness, ill will, and wrong views.

When a great bodhisattva trains in this way, in life after life they will be born where people do not maintain their livelihood through improper means, never indulge false and improper teachings, and do not tolerate sentient beings who violate the precepts, hold wrong views, and slander the true Dharma. When a great bodhisattva trains in this way, they will never be born among long-lived gods who are infatuated with sensual pleasures and deficient in wisdom.

Why is this? Because that great bodhisattva has perfected the power of skillful means. Through the power of these skillful means, although they frequently enter the immeasurable meditative concentrations and the formless concentrations, they are not reborn under their influence.

Because they are embraced by profound prajnaparamita, they perfect such skillful means. Although they freely enter and emerge from these concentrations, they are not reborn under their influence among the long-lived gods, thereby abandoning the practices of a great bodhisattva.

Furthermore, Subhuti! When a great bodhisattva trains in this way, such qualities as the ten powers of a Buddha, the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, and immeasurable, countless, boundless other Buddha qualities all become purified, and they will certainly not fall to any of the stages of the shravakas or pratyekabuddhas.

At that time, the Venerable Subhuti addressed the Buddha:

– Blessed One! If the intrinsic nature of all phenomena is pure, how does a great bodhisattva attain purification with respect to these phenomena?

The Buddha said to Subhuti:

– So it is! So it is! As you have asked, the original intrinsic nature of all phenomena is pure. That great bodhisattva diligently trains in profound prajnaparamita within the intrinsically pure nature of all phenomena, penetrating it in accordance with reality, neither becoming submerged nor stagnating, and remaining free from all afflictive attachments. Therefore, the bodhisattva is said to attain purification.

Furthermore, Subhuti! Although all phenomena are intrinsically pure, ordinary beings do not know, see, or understand this. Wishing to enable them to know, see, and understand it, that great bodhisattva cultivates the perfection of generosity and cultivates the perfections of pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita;

abides in the emptiness of the internal, abides in the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence;

abides in suchness, abides in the dharma-dhatu, the nature of phenomena, the nature free from falsity, the unchanging nature, the nature of equality, the nature of separation from arising, the certainty of phenomena, the abiding of phenomena, the limit of reality, the realm of space, and the inconceivable realm; abides in the Noble Truth of suffering, and abides in the Noble Truths of the origin, cessation, and path; cultivates the four meditative absorptions, cultivates the four immeasurables and the four formless concentrations; cultivates the eight liberations, cultivates the eight spheres of mastery, the nine successive concentrations, and the ten totalities;

cultivates the four foundations of mindfulness, cultivates the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path; cultivates the liberation gateway of emptiness, and cultivates the liberation gateways of signlessness and wishlessness; cultivates the stage of Extreme Joy, and cultivates the stages of Stainlessness, Luminousness, Blazing Wisdom, Greatly Difficult to Conquer, Manifest Presence, Far-Reaching, Immovability, Excellent Wisdom, and Dharma Cloud; cultivates the five kinds of eyes and cultivates the six superknowledges;

cultivates the ten powers of a Buddha, cultivates the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha; cultivates the Dharma of never losing mindfulness and cultivates the nature of constant equanimity; cultivates all dharani gateways and cultivates all samadhi gateways; cultivates the knowledge of all things, cultivates the knowledge of all aspects of the path, and the knowledge of all aspects.

Subhuti! When that great bodhisattva trains in this way in the intrinsically pure nature of all dharmas, the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, and immeasurable, innumerable, boundless other Buddha-dharmas all become purified. That bodhisattva does not fall to the level of a shravaka or pratyekabuddha, and is able to comprehend fully the diverse mental activities of all sentient beings, skillfully employing expedient means to enable them to realize the intrinsically pure nature of all dharmas.

Subhuti! You should know that, just as on the great earth only a few places produce gold, silver, pearls, and precious gems, while many places produce gravel, stones, tiles, and bricks, so too among sentient beings, only a few are capable of training in the profound prajnaparamita, while most train in the teachings of the shravakas and pratyekabuddhas.

Subhuti! You should know that, just as only a small number of sentient beings are capable of cultivating the karma leading to becoming a wheel-turning king, while most must engage in the karma of lesser kings, so too among sentient beings, only a few are capable of cultivating the path to the knowledge of all-knowing wisdom, while most must practice the paths of the shravakas and pratyekabuddhas.

Subhuti! You should know that among the assemblies of bodhisattvas who aspire toward unsurpassed perfect awakening, only a few attain unsurpassed perfect awakening, while most fall to the level of the shravakas and pratyekabuddhas.

Subhuti! You should know that if good men and good women abiding in the Bodhisattva Vehicle do not forsake the skillful means of profound prajnaparamita, they will certainly be able to enter the stage of non-retrogression. If they forsake the skillful means of profound prajnaparamita, they will certainly regress from unsurpassed perfect awakening. Therefore, great bodhisattvas who wish to attain the stage of a non-retrogressing bodhisattva and join the ranks of non-retrogressing bodhisattvas should diligently train in the skillful means of profound prajnaparamita.

Furthermore, Subhuti! If a great bodhisattva trains in such profound prajnaparamita and skillful means, they will never give rise to a mind associated with stinginess, violation of precepts, anger, indolence, distraction, or faulty wisdom; they will never give rise to a mind associated with greed, hatred, delusion, or conceit; they will never give rise to a mind associated with any other faults; they will never give rise to a mind associated with grasping at the characteristics of form, nor will they give rise to a mind associated with grasping at the characteristics of feeling, perception, formations, or consciousness;

they will never give rise to a mind associated with grasping at the characteristics of the eye ayatana, nor will they give rise to a mind associated with grasping at the characteristics of the ear, nose, tongue, body, or mind ayatana; they will never give rise to a mind associated with grasping at the characteristics of the form ayatana, nor will they give rise to a mind associated with grasping at the characteristics of the sound, odor, taste, tangible object, or mental-object ayatana; they will never give rise to a mind associated with grasping at the characteristics of the eye dhatu, nor will they give rise to a mind associated with grasping at the characteristics of the ear, nose, tongue, body, or mind dhatu;

they will never give rise to a mind associated with grasping at the characteristics of the form dhatu, nor will they give rise to a mind associated with grasping at the characteristics of the sound, odor, taste, tangible object, or mental-object dhatu; they will never give rise to a mind associated with grasping at the characteristics of the eye-consciousness dhatu, nor will they give rise to a mind associated with grasping at the characteristics of the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, or mind-consciousness dhatu;

they will never give rise to a mind associated with grasping at the characteristics of eye-contact, nor will they give rise to a mind associated with grasping at the characteristics of ear-contact, nose-contact, tongue-contact, body-contact, or mind-contact; they will never give rise to a mind associated with grasping at the characteristics of feelings arising with eye-contact as their condition, nor will they give rise to a mind associated with grasping at the characteristics of feelings arising with ear-contact, nose-contact, tongue-contact, body-contact, or mind-contact as their condition;

they will never give rise to a mind associated with grasping at the characteristics of the earth dhatu, nor will they give rise to a mind associated with grasping at the characteristics of the water, fire, wind, space, or consciousness dhatu; they will never give rise to a mind associated with grasping at the characteristics of ignorance, nor will they give rise to a mind associated with grasping at the characteristics of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, or aging and death;

they will never give rise to a mind associated with grasping at the characteristics of the perfection of generosity, nor will they give rise to a mind associated with grasping at the characteristics of the perfections of moral discipline, patience, diligence, meditation, or prajnaparamita;

they will never give rise to a mind associated with grasping at the characteristics of the emptiness of internal phenomena, nor will they give rise to a mind associated with grasping at the characteristics of the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the unobtainable, the emptiness of nonexistence,

the emptiness of self-nature, or the emptiness of the self-nature of nonexistence; they will never give rise to a mind associated with grasping at the characteristics of suchness, nor will they give rise to a mind associated with grasping at the characteristics of the dharmadhatu, the nature of phenomena, the nature free from falsity, the nature free from change, the nature of equality, the nature transcending birth, the certainty of phenomena, the abiding of phenomena, the limit of reality, the realm of space, or the inconceivable realm; they will never give rise to a mind associated with grasping at the characteristics of the Noble Truth of suffering, nor will they give rise to a mind associated with grasping at the characteristics of the Noble Truths of origin, cessation, or the path;

they will never give rise to a mind associated with grasping at the characteristics of the four meditative absorptions, nor will they give rise to a mind associated with grasping at the characteristics of the four immeasurables or the four formless concentrations; they will never give rise to a mind associated with grasping at the characteristics of the eight liberations, nor will they give rise to a mind associated with grasping at the characteristics of the eight bases of mastery, the nine successive concentrations, or the ten totalities;

they will never give rise to a mind associated with grasping at the characteristics of the four foundations of mindfulness, nor will they give rise to a mind associated with grasping at the characteristics of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the Noble Eightfold Path; they will never give rise to a mind associated with grasping at the characteristics of the liberation gateway of emptiness, nor will they give rise to a mind associated with grasping at the characteristics of the liberation gateways of signlessness or wishlessness;

they will never give rise to a mind associated with grasping at the characteristics of the Ground of Great Joy, nor will they give rise to a mind associated with grasping at the characteristics of the Ground of Stainlessness, the Ground of Luminosity, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, or the Dharma Cloud Ground; they will never give rise to a mind associated with grasping at the characteristics of the five kinds of eyes, nor will they give rise to a mind associated with grasping at the characteristics of the six superknowledges;

they will never give rise to a mind associated with grasping at the characteristics of the Buddha’s ten powers, nor will they give rise to a mind associated with grasping at the characteristics of the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen unique qualities of a Buddha; they will never give rise to a mind associated with grasping at the characteristics of the Dharma of nonforgetfulness, nor will they give rise to a mind associated with grasping at the characteristics of the nature of constant equanimity;

they will never give rise to a mind associated with grasping at the characteristics of the knowledge of all things, nor will they give rise to a mind associated with grasping at the characteristics of the knowledge of the aspects of the paths or the knowledge of all aspects; they will never give rise to a mind associated with grasping at the characteristics of any dharani gateway, nor will they give rise to a mind associated with grasping at the characteristics of any samadhi gateway; they will never give rise to a mind associated with grasping at the characteristics of the fruit of stream-entry, nor will they give rise to a mind associated with grasping at the characteristics of the fruits of once-returning, non-returning, or arhatship;

they will never give rise to a mind associated with grasping at the characteristics of the fruit of a pratyekabuddha; they will never give rise to a mind associated with grasping at the characteristics of any practice of a great bodhisattva; and they will never give rise to a mind associated with grasping at the characteristics of the unsurpassed awakening of the Buddhas.

Why is this?

Subhuti! Because, while cultivating profound prajnaparamita and skillful means, that great bodhisattva sees absolutely no phenomenon that can be attained. Because there is no attainment, they do not give rise to a mind associated with grasping at the characteristics of phenomena such as form and so forth.

Furthermore, Subhuti! If a great bodhisattva trains in such profound prajnaparamita and skillful means, they are able to encompass all the paramitas, gather all the paramitas together, and guide all the paramitas. Why is this?

Subhuti! Because all the paramitas are wholly contained within profound prajnaparamita.

Subhuti! Just as the view of a self is able to encompass all sixty-two views, profound prajnaparamita is likewise able to encompass all the paramitas.

Subhuti! Just as, when people die, all their faculties cease when the faculty of life ceases, so too do all teachings concerning the paramitas depend upon profound prajnaparamita. If there were no prajnaparamita, there would be no other paramitas. Therefore, Subhuti, if a great bodhisattva wishes to reach the ultimate farther shore of the paramitas, they must diligently train in profound prajnaparamita.

Subhuti, you should know that if a great bodhisattva trains in profound prajnaparamita in this way, that bodhisattva is supreme among sentient beings. Why? Subhuti, because that great bodhisattva is capable of training in the ultimate practice.

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

Subhuti replied:

– World-Honored One, they are exceedingly numerous! Sugata, they are exceedingly numerous! The sentient beings in Jambudvipa alone are already countless, how much more so those in the great trichiliocosm.

The Buddha said:

– Subhuti, suppose that all the sentient beings in the great trichiliocosm, neither earlier nor later, were simultaneously to attain human bodies and, having attained human bodies, neither earlier nor later, were simultaneously to realize unsurpassed perfect enlightenment. If a good man or good woman abiding in the bodhisattva vehicle were, throughout their entire life, constantly to honor, make offerings to, revere, and praise these Tathagatas, Arhats, Perfectly Enlightened Ones with the finest clothing, food and drink, bedding, and medicines, would that good man or good woman, through these causes and conditions, gain much merit?

Subhuti replied:

– World-Honored One, exceedingly much! Sugata, exceedingly much!

The Buddha said:

– Subhuti, if a good man or good woman abiding in the bodhisattva vehicle constantly listens to, receives and retains, reads and recites, copies, contemplates, and cultivates such profound prajnaparamita, the merit attained is immeasurably and incalculably greater than that of the former person. Why? Subhuti, because profound prajnaparamita possesses great benefit and is capable of swiftly leading the assemblies of great bodhisattvas to unsurpassed perfect enlightenment, far surpassing all the roots of merit acquired by the former person. Therefore, Subhuti, if a great bodhisattva wishes to stand foremost among all sentient beings, that bodhisattva should train in such profound prajnaparamita. If a great bodhisattva wishes to benefit all sentient beings everywhere—to become a protector for those without protection, a refuge for those without refuge, a destination for those with nowhere to turn, bright eyes for those without sight, light for those without light, to show the path to those who have lost their way, and to lead those who have not attained nirvana to nirvana—that bodhisattva should train in such profound prajnaparamita. If a great bodhisattva wishes to realize unsurpassed perfect enlightenment, to tread where the Buddhas have trodden, to roam where the Buddhas have roamed, to roar the Buddhas’ great lion’s roar, to beat the Buddhas’ unsurpassed Dharma drum, to sound the Buddhas’ unsurpassed Dharma bell, to blow the Buddhas’ unsurpassed Dharma conch, to ascend the Buddhas’ unsurpassed Dharma seat, to expound the meaning of the Buddhas’ unsurpassed Dharma, to tear apart the net of doubt of all sentient beings, to enter the Buddhas’ realm of the ambrosial Dharma, and to enjoy the Buddhas’ wondrous joy and bliss, that bodhisattva should train in such profound prajnaparamita.

Furthermore, Subhuti, if a great bodhisattva trains in such profound prajnaparamita, there is no root of merit or virtuous quality that such a bodhisattva cannot attain.

Then the Venerable Subhuti said to the Buddha:

– World-Honored One, surely great bodhisattvas who train in such profound prajnaparamita cannot also attain the roots of merit and virtuous qualities of shravakas and pratyekabuddhas?

The Buddha said:

– Subhuti, these assemblies of great bodhisattvas can also attain all the roots of merit and virtuous qualities of shravakas and pratyekabuddhas. Yet they neither abide in nor cling to those stages. Having correctly examined them with superior knowledge and vision, they pass beyond those stages and directly enter the bodhisattva’s certainty of liberation from arising. Therefore, there is no root of merit or virtuous quality that these assemblies of great bodhisattvas cannot attain.

Furthermore, Subhuti, when a great bodhisattva trains in this way, that bodhisattva draws near to the knowledge of all-knowing wisdom and swiftly realizes unsurpassed perfect enlightenment.

Furthermore, Subhuti, when a great bodhisattva trains in this way, that bodhisattva becomes a true field of merit for all devas, humans, asuras, and others in the world.

Furthermore, Subhuti, when a great bodhisattva trains in this way, that bodhisattva surpasses the worldly fields of merit constituted by shramanas and brahmins, as well as by shravakas and pratyekabuddhas, and swiftly realizes the knowledge of all-knowing wisdom.

Furthermore, Subhuti, when a great bodhisattva trains in this way, wherever that bodhisattva is born, the bodhisattva neither abandons nor departs from prajnaparamita, but constantly practices prajnaparamita.

Furthermore, Subhuti, if a great bodhisattva trains in such profound prajnaparamita, you should know that, with regard to the knowledge of all-knowing wisdom, that bodhisattva has attained non-retrogression, is far removed from the stages of shravakas and pratyekabuddhas, and has drawn near to unsurpassed perfect enlightenment.

Furthermore, Subhuti, if, while practicing profound prajnaparamita, a great bodhisattva thinks: “This is prajnaparamita; this is the time for cultivation; this is the place of cultivation; I constantly cultivate this profound prajnaparamita; through such profound prajnaparamita, I shall relinquish the dharmas that must be relinquished in this way, and I shall certainly realize the knowledge of all-knowing wisdom,” then, thinking in this way, that bodhisattva is not practicing prajnaparamita and cannot clearly comprehend profound prajnaparamita.

The bodhisattva does not think: “This is prajnaparamita; this is the time for cultivation; this is the place of cultivation; this is the practitioner; these are the afflictive dharmas obstructing prajnaparamita that must be abandoned; this is the unsurpassed perfect enlightenment realized through prajnaparamita.” If, while practicing profound prajnaparamita, a great bodhisattva thinks: “This is not prajnaparamita; this is not the time for cultivation; this is not the place of cultivation; this is not the practitioner; through prajnaparamita there can be neither relinquishment nor realization,” why is this?

Because all dharmas equally abide in suchness, the dharma realm, and the ultimate reality, without differentiation. To practice in this way is to practice prajnaparamita.

LVI. CHAPTER ON THE SIMILE OF A VOW

01

At that time, Śakra, Lord of the Gods, thought: If a great bodhisattva who cultivates prajnaparamita and cultivates the perfections of meditative concentration, vigor, patience, pure morality, and generosity already surpasses all sentient beings, how much more so upon attaining unsurpassed perfect awakening. If a great bodhisattva abides in inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics,

the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence, that great bodhisattva already surpasses all sentient beings, how much more so upon attaining unsurpassed perfect awakening.

If a great bodhisattva abides in suchness, the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm, that great bodhisattva already surpasses all sentient beings, how much more so upon attaining unsurpassed perfect awakening.

If a great bodhisattva abides in the Noble Truth of suffering and abides in the Noble Truths of the origin, cessation, and path, that great bodhisattva already surpasses all sentient beings, how much more so upon attaining unsurpassed perfect awakening. If a great bodhisattva cultivates the four meditative absorptions, the four immeasurables, and the four formless concentrations, that great bodhisattva already surpasses all sentient beings, how much more so upon attaining unsurpassed perfect awakening.

If a great bodhisattva cultivates the eight liberations, the eight spheres of mastery, the nine successive concentrations, and the ten totalities, that great bodhisattva already surpasses all sentient beings, how much more so upon attaining unsurpassed perfect awakening. If a great bodhisattva cultivates the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path, that great bodhisattva already surpasses all sentient beings, how much more so upon attaining unsurpassed perfect awakening.

If a great bodhisattva cultivates the liberation gateway of emptiness and the liberation gateways of signlessness and wishlessness, that great bodhisattva already surpasses all sentient beings, how much more so upon attaining unsurpassed perfect awakening. If a great bodhisattva cultivates the Ground of Great Joy, the Ground of Stainlessness, the Ground of Radiance, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Manifest Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Ground of the Dharma Cloud, that great bodhisattva already surpasses all sentient beings, how much more so upon attaining unsurpassed perfect awakening.

If a great bodhisattva cultivates the five kinds of eyes and the six superknowledges, that great bodhisattva already surpasses all sentient beings, how much more so upon attaining unsurpassed perfect awakening. If a great bodhisattva cultivates the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha, that great bodhisattva already surpasses all sentient beings, how much more so upon attaining unsurpassed perfect awakening.

If a great bodhisattva cultivates the Dharma of never losing mindfulness and the nature of perpetual equanimity, that great bodhisattva already surpasses all sentient beings, how much more so upon attaining unsurpassed perfect awakening. If a great bodhisattva cultivates the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, that great bodhisattva already surpasses all sentient beings, how much more so upon attaining unsurpassed perfect awakening.

If a great bodhisattva cultivates all dharani gateways and all samadhi gateways, that great bodhisattva already surpasses all sentient beings, how much more so upon attaining unsurpassed perfect awakening. If a great bodhisattva cultivates the practices of a great bodhisattva, that great bodhisattva already surpasses all sentient beings, how much more so upon attaining unsurpassed perfect awakening. If a great bodhisattva cultivates unsurpassed perfect awakening, that great bodhisattva already surpasses all sentient beings, how much more so upon attaining unsurpassed perfect awakening.

If sentient beings hear the name “knowledge of all-knowing knowledge” and give rise to faith and understanding, they will obtain excellent benefits in the human realm and the most excellent lifespan in the world; how much more so if they arouse the aspiration to seek unsurpassed perfect awakening or constantly listen to such profound scriptures of prajnaparamita. If sentient beings constantly arouse the aspiration to seek unsurpassed perfect awakening and listen to the profound scriptures of prajnaparamita, and other sentient beings likewise delight in this, then the merit they attain cannot be equaled by gods, humans, asuras, and others in the world.

The Blessed One then knew the thought in the mind of Śakra, Lord of the Gods, and said:

“Kauśika, so it is! So it is! It is exactly as you have thought.”

At that time, Śakra, Lord of the Gods, rejoiced greatly. He at once took wondrously fragrant celestial flowers and scattered them as offerings to the Tathagata, the Worthy One, the Perfectly Awakened One, and to the assemblies of great bodhisattvas. After scattering the flowers, he made this vow: “If good men or good women abiding in the bodhisattva vehicle seek to advance toward unsurpassed perfect awakening, I shall dedicate the roots of goodness and merit I have acquired so that the unsurpassed Buddha Dharma they seek may swiftly be brought to fulfillment; so that the knowledge of all-knowing knowledge they seek may swiftly be brought to fulfillment; so that the naturally arisen Dharma they seek may swiftly be brought to fulfillment;

so that the true, uncontaminated Dharma they seek may swiftly be brought to fulfillment; and so that all the teachings they wish to hear may swiftly be brought to fulfillment.

If they seek the śrāvaka vehicle or pratyekabuddha vehicle, I shall likewise cause their aspirations swiftly to be fulfilled.” Having made this vow, he then addressed the Buddha:

“Blessed One! If good men or good women abiding in the bodhisattva vehicle have already aroused the aspiration to seek unsurpassed perfect awakening, I shall never give rise to any contrary thought that would cause them to turn back from the mind of great bodhi. Nor shall I give rise to any contrary thought that would cause the assemblies of great bodhisattvas to become disheartened, abandon unsurpassed perfect awakening, and retreat to abide on the level of a śrāvaka or pratyekabuddha.

“Blessed One! If the assemblies of great bodhisattvas have already given rise to delight in unsurpassed perfect awakening, I vow that this aspiration will increasingly advance and that they will swiftly realize unsurpassed perfect awakening. May those assemblies of great bodhisattvas, having fully beheld the sufferings of birth and death, give rise, for the benefit and happiness of gods, humans, asuras, and others in the world, to these various firm and great vows: ‘Having crossed the great ocean of birth and death, I shall also diligently ferry across those sentient beings who have not yet crossed.

Having freed myself from the bonds of birth and death, I shall also diligently liberate those sentient beings who are not yet liberated. Having secured myself against the various terrors of birth and death, I shall also diligently bring security to those sentient beings who are not yet secure. Having personally realized ultimate nirvana, I shall also diligently cause all sentient beings who have not yet realized it to attain realization.’

“Blessed One! If good men or good women give rise to sympathetic joy in the merit of bodhisattvas who have first aroused the aspiration, how much merit do they acquire? If they give rise to sympathetic joy in the merit of bodhisattvas who aroused the aspiration long ago, how much merit do they acquire? If they give rise to sympathetic joy in the merit of bodhisattvas on the stage of non-retrogression, how much merit do they acquire? If they give rise to sympathetic joy in the merit of bodhisattvas bound to only one more birth, how much merit do they acquire?”

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

“Kauśika! The weight and measure of a world of four great continents may be known, but the merit of such sympathetic joy cannot be weighed or measured.

“Furthermore, Kauśika! The weight and measure of a small-thousandfold world may be known, but the merit of such sympathetic joy cannot be weighed or measured.

“Furthermore, Kauśika! The weight and measure of a middle-thousandfold world may be known, but the merit of such sympathetic joy cannot be weighed or measured.”

Furthermore, Kausika, this trichiliocosm of mine can be weighed and measured, but the merit of that sympathetic joy cannot be weighed or measured.

Furthermore, Kausika, suppose this trichiliocosm were combined into a single ocean, and someone were able to split one hair into a hundred parts, dip the tip of one part into the water of that ocean, and determine the number of drops; yet the merit of that sympathetic joy could not be counted or known. Why is this? Kausika, it is because the merit of sympathetic joy of that good man or good woman is boundless.

At that time, Sakra, Lord of the Gods, again addressed the Buddha:

“Blessed One, if sentient beings do not rejoice in the meritorious roots of the bodhisattvas, it should be known that they have all been deluded by Mara.

“Blessed One, if sentient beings do not rejoice in the meritorious roots of the bodhisattvas, it should be known that they are all members of Mara’s retinue.

“Blessed One, if sentient beings do not rejoice in the meritorious roots of the bodhisattvas, it should be known that they are all maras who, having died in the heavenly realm, have been born in this place. Why is this? When assemblies of great bodhisattvas seek unsurpassed perfect awakening, if anyone who has aroused the aspiration greatly rejoices in their merit and dedicates it to unsurpassed perfect awakening, that person destroys the entire retinue and palaces of Mara’s forces.

“Blessed One, if sentient beings deeply love and revere the Jewels of the Buddha, Dharma, and Sangha, they should rejoice in the meritorious roots of the great bodhisattvas. Having rejoiced, they should dedicate them to unsurpassed perfect awakening and should not give rise to many other thoughts. If they can do so, they will swiftly realize unsurpassed perfect awakening, liberate sentient beings, and destroy Mara’s retinue.”

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

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

Kausika, if any good man or good woman gives rise to sympathetic joy in the meritorious roots of the bodhisattvas and dedicates them to unsurpassed perfect awakening, that good man or good woman will swiftly realize awakening, swiftly perfect the practices of the bodhisattvas, swiftly make offerings to all Tathagatas, Arhats, Perfectly Awakened Ones, always encounter spiritual friends, and always hear the profound scriptures of the prajnaparamita.

Having accomplished such meritorious roots, that good man or good woman, wherever born, will always be revered, honored with offerings, respected, and praised by all gods, humans, asuras, and others in the world. They will see no ugly forms, hear no unpleasant sounds, smell no foul odors, taste no bitter flavors, experience no disagreeable contacts, and never entertain thoughts contrary to reason. They will never be separated from the Buddhas, the Blessed Ones.

Going from one Buddha-land to another, they will draw near to the Buddhas, plant meritorious roots, bring sentient beings to maturity, and adorn and purify Buddha-lands. Why is this? Kausika, it is because that good man or good woman gives rise to profound sympathetic joy in the immeasurable, innumerable, and boundless meritorious roots of great bodhisattvas who have first aroused the aspiration, and dedicates them to unsurpassed perfect awakening; always gives rise to profound sympathetic joy in the immeasurable, innumerable, and boundless meritorious roots of great bodhisattvas abiding on the First Ground through the Tenth Ground, and dedicates them to unsurpassed perfect awakening;

and always gives rise to profound sympathetic joy in the immeasurable, innumerable, and boundless meritorious roots of great bodhisattvas bound to only one more birth, and dedicates them to unsurpassed perfect awakening.

Through these causes and conditions, the meritorious roots of that good man or good woman increase, and they swiftly draw near to unsurpassed perfect awakening. Having realized unsurpassed perfect awakening, they will always guide immeasurable, innumerable, and boundless kinds of sentient beings into the realm of ultimate nirvana. Therefore, Kausika, good men and good women should give rise to sympathetic joy in the meritorious roots of great bodhisattvas who have first aroused the aspiration and dedicate them to unsurpassed perfect awakening.

When making this dedication, they should not cling to the mind itself or apart from the mind; nor should they cling to practice itself or apart from practice. Good men and good women should give rise to sympathetic joy in the meritorious roots of great bodhisattvas who aroused the aspiration long ago and dedicate them to unsurpassed perfect awakening. When making this dedication, they should not cling to the mind itself or apart from the mind; nor should they cling to practice itself or apart from practice.

Good men and good women should give rise to sympathetic joy in the meritorious roots of irreversible great bodhisattvas and dedicate them to unsurpassed perfect awakening. When making this dedication, they should not cling to the mind itself or apart from the mind; nor should they cling to practice itself or apart from practice. Good men and good women should give rise to sympathetic joy in the meritorious roots of great bodhisattvas bound to only one more birth and dedicate them to unsurpassed perfect awakening.

When making this dedication, they should not cling to the mind itself or apart from the mind; nor should they cling to practice itself or apart from practice. If they constantly rejoice and dedicate merit in this manner without attachment, they will swiftly realize unsurpassed perfect awakening and guide gods, humans, asuras, and others beyond birth and death so that they attain the bliss of nirvana.”

At that time, the Venerable Subhuti addressed the Buddha:

“Blessed One, how can a great bodhisattva, with an illusory mind, realize unsurpassed perfect awakening?”

The Buddha said to Subhuti:

“What do you think? Do you perceive a great bodhisattva as identical with an illusory mind?”

Subhuti replied:

“No, Blessed One! No, Sugata! I perceive neither illusion nor an illusory mind.”

The Buddha said:

“Subhuti, what do you think? Where there is no illusion and no illusory mind, do you perceive that there is such a mind that can realize unsurpassed perfect awakening?”

Subhuti replied:

“No, Blessed One! No, Sugata! I do not perceive at all that where there is no illusion and no illusory mind, there is nevertheless such a mind that can realize unsurpassed perfect awakening.”

The Buddha said:

“Subhuti, what do you think? Where there is separation from illusion and from an illusory mind, do you perceive that there is such a dharma that can realize unsurpassed perfect awakening?”

Subhuti replied:

“No, Blessed One! No, Sugata! I do not perceive at all that where there is separation from illusion and from an illusory mind, there is nevertheless such a dharma that can realize unsurpassed perfect awakening.

“Blessed One, I do not perceive at all that, within dharmas apart from the mind, any dharmas can be said to exist or not exist, because all dharmas are ultimately remote and detached. If all dharmas are ultimately remote and detached, then it cannot be established that this dharma exists and that dharma does not exist. If dharmas cannot be established as existing or not existing, then it cannot be said that anything can realize unsurpassed perfect awakening, for no nonexistent dharma can realize bodhi. Why is this? Because all dharmas are devoid of any intrinsic nature, cannot be apprehended, and are neither defiled nor purified. Why is this?

“Blessed One, it is because the prajnaparamita is ultimately remote and detached; and the paramitas of meditative concentration, diligence, patience, pure morality, and generosity are likewise ultimately remote and detached.”

Blessed One! Because inner emptiness is ultimately far removed; outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of non-nature, the emptiness of self-nature, and the emptiness of the non-nature of self-nature are also ultimately far removed.

Blessed One! Because suchness is ultimately far removed; the dharma realm, dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature beyond arising, the fixed order of Dharma, the abiding order of Dharma, the ultimate reality, the realm of empty space, and the inconceivable realm are also ultimately far removed.

Blessed One! Because the Noble Truth of suffering is ultimately far removed; the Noble Truths of origin, cessation, and the path are also ultimately far removed.

Blessed One! Because the four dhyanas are ultimately far removed; the four immeasurables and the four formless absorptions are also ultimately far removed.

Blessed One! Because the eight liberations are ultimately far removed; the eight spheres of mastery, the nine successive absorptions, and the ten totalities are also ultimately far removed.

Blessed One! Because the four foundations of mindfulness are ultimately far removed; the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path are also ultimately far removed.

Blessed One! Because the emptiness gateway to liberation is ultimately far removed; the signless and wishless gateways to liberation are also ultimately far removed.

Blessed One! Because the Ground of Great Joy is ultimately far removed; the Ground of Stainlessness, the Ground of Luminous Radiance, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Direct Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Dharma Cloud Ground are also ultimately far removed.

Blessed One! Because the five kinds of eyes are ultimately far removed; the six superknowledges are also ultimately far removed.

Blessed One! Because the ten powers of a Buddha are ultimately far removed; the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinct qualities of a Buddha are also ultimately far removed.

Blessed One! Because the Dharma of never losing mindfulness is ultimately far removed; the nature of constant equanimity is also ultimately far removed.

Blessed One! Because the knowledge of all things is ultimately far removed; the knowledge of the aspects of the paths and the knowledge of all aspects are also ultimately far removed.

Blessed One! Because all dharani gateways are ultimately far removed; all samadhi gateways are also ultimately far removed.

Blessed One! Because all the practices of great bodhisattvas are ultimately far removed.

Blessed One! Because the supreme perfect enlightenment of all Buddhas is ultimately far removed.

Blessed One! Because the knowledge of all-knowing knowledge is also ultimately far removed.

Blessed One! If a dharma is ultimately far removed, then that dharma should neither be cultivated nor destroyed, nor should it be brought forth. The profound prajnaparamita is ultimately far removed and therefore should not be brought forth.

Blessed One! Since the profound prajnaparamita is ultimately far removed, how can it be said that great bodhisattvas, relying upon the profound prajnaparamita, attain supreme perfect enlightenment?

Blessed One! Since the supreme perfect enlightenment of all Buddhas is also ultimately far removed, how can one, apart from dharmas, attain a dharma that is far removed? Therefore, concerning prajnaparamita, it should not be said that supreme perfect enlightenment is attained.

Fascicle 341

END