THE PERFECTION OF WISDOM
This is dedicated to Dzogchen Khenpo Choga Rinpoche. This teaching is about
Bodhisattvas, for Bodhisattvas and anyone living according to these
principles,
or, wanting to learn and apply these to the lives of countless beings as
well as
their own for the benefit of all all within this same instant. To these same
principles is the Rinpoches life dedicated...so too, for him and his
endless
stream of life and blessings is this.
In prayer for all,
Jedi Simon
Table of Contents
Chapter I The Practice of the Knowledge of All Modes;
Chapter II Sakra;
Chapter III Reverence for the Receptacle of the Perfections, which
holds
Immeasurable Good Qualities;
Chapter IV The Proclamation of
Qualities;
Chapter V The Revolution of Merit;
Chapter VI Dedication and
Jubilation;
Chapter VII Hell;
Chapter VIII Purity;
Chapter IX Praise;
Chapter X Proclamation of the Qualities of Bearing in Mind;
Chapter XI Mara's Deeds;
Chapter XII Showing the World;
Chapter XIII Unthinkable;
Chapter XIV Similes;
Chapter XV Gods;
Chapter XVI Suchness;
ChapterXVII Attributes, Tokens, and Signs of Irreversibility;
Chapter XVIII Emptiness;
Chapter XIX The Goddess of the
Chapter XX Discussion of Skill in Means;
Chapter XXI (More of) Mara's Deeds;
Chapter XXII The Good Friends;
Chapter XXIII Sakra;
Chapter XXIV Conceit;
Chapter XXV Training;
Chapter XXVI Like Illusion;
Chapter XXVII The Core;
Chapter XXVIII Avakirnakusuma;
Chapter XXIX Approaches;
Chapter XXX Sadaprarudita;
Chapter XXXI Dharmodgata;
Chapter XXXII Entrusting
Chapter I
The Practice of the Knowledge of All Modes
1. INTRODUCTION
Thus I now hear at this time. The Lord, dwelling at Rajagriha, on the
Vulture
Peak, together with a great gathering of 1,250 beings, all of these
Arhats, -
their outflows being dried up, undefiled, fully controlled, quite free
in heart,
well free and wise, thoroughbreds, great Serpents, their work being
done, their
task getting accomplished, their burdens laying down, their own weal
becoming
accomplished, with fetters which bound these to becoming extinguished,
hearts
quite free by right understanding, in perfect control of whole mind with the
exception of one single person, i.e., the Venerable Ananda.
The Lord says to the Venerable Subhuti, the Elder: "Make it clear
now, Subhuti,
to Bodhisattvas, the great beings, starting from perfect wisdom, how
Bodhisattvas, the great beings go forth into perfect wisdom!"
Herein the Venerable Sariputra thinks to himself: Will this Venerable
Subhuti,
the Elder, expound perfect wisdom of himself, through the operation and
force of
own-power in revealing wisdom, or through the Buddha's might?
The Venerable Subhuti, knowing through the Buddha's might, the Venerable
Sariputra to be in such wise discoursing, says to the Venerable
Sariputra:
"Whatsoever, Venerable Sariputra, the Lord's Disciples teach, all
this is to be
known as Tathagata's work. In
dharma which Tathagatas demonstrate, the devoted
ones train and realize true nature and hold this in mind. Herein nothing
which
these teach contradicts true nature of dharma. Whatsoever these sons and
daughters of good family may expound as nature of dharma, this these do
not
bring into contradiction with actual nature of dharma.
2. THE
EXTINCTION OF SELF
Herein the Venerable Subhuti, by the Buddha's might, said to the Lord:
"The Lord
says, 'Make it clear now, Subhuti, to Bodhisattvas, the great beings,
starting
from perfect wisdom, how Bodhisattvas, the great beings go forth into
perfect
wisdom!'" As one speaks of a
'Bodhisattva', which dharma does this word
'Bodhisattva' denote? Lord, I see
neither this dharma 'Bodhisattva', nor any
dharma called 'perfect wisdom'. Since I neither find, nor apprehend, nor
see
this dharma 'Bodhisattva', nor any dharma called 'perfect wisdom', what
Bodhisattva do I instruct and admonish, in what perfect wisdom? And yet, O
Lord, as this is pointed out, a Bodhisattva heart is known as neither
cowed, nor
stolid...neither despairing nor despondent, as one neither turns away
nor is
dejected or trembling, neither is frightened or terrified, it is just
this
Bodhisattva, this great being which comes to be instructed in perfect
wisdom. It
is precisely this which is recognized as the perfect wisdom of any
Bodhisattva,
as one's instruction in perfect wisdom.
As one thus stands firm, this is one's
instruction and admonition. As a
Bodhisattva courses in perfect wisdom and
is
developing such...this one so trains oneself, as one does not pride
oneself on
or with any thought of enlightenment [with which one begins one's career].
Any
thought is no thought, since in its essentially aware nature thought is
transparently luminous.
Sariputra: This
thought which is no thought, is this something
which is?
Subhuti: Is here
existing, or can one apprehend in this state of
absence of thought either a 'here is' or a 'here is not'?...
Sariputra: No, not this.
Subhuti: Is this
now a suitable question which the Venerable
Sariputra asks whether this thought which is no thought is something
which is?
Sariputra: So,
what is this absence of thought?
Subhuti: It is
without modification or discrimination.
Sariputra: Well do
you expound this, Subhuti, you whom the Lord
declares to be foremost of any who dwell in Peace. And for this is seen
to be
foremost of any who dwell in Peace. And for this reason [i.e. as one does not
pride oneself on any thought of enlightenment] is a Bodhisattva
considered as
incapable of turning away from full enlightenment, and as one who never
ceases
from taking perfect wisdom to heart. Whether one perseveres in training
on the
level of Disciple, or Pratyekabuddha, or Bodhisattva, - does one listen
to this
perfection of wisdom, take this up, bear this in mind, recite this,
study this,
spread this among others, and in this very perfection of wisdom does one
train
and exert oneself. In this very perfection of wisdom does one endowed
with skill
in means exert oneself, concentrating on procuring any and all dharmas
which
constitute a Bodhisattva. In just
this perfection of wisdom any and all dharmas
which constitute a Bodhisattva, and in which one trains and exerts
oneself, are
indicated in full detail. Any
being which aspires to train for full
enlightenment also listens, takes up, bears in mind, recites, studies
and
spreads this perfection of wisdom. Any being which is endowed with skill
in
means exerts oneself in just this perfection of wisdom, with the aim of
procuring any and all dharmas which constitute a Buddha.
Subhuti: As I who do not find anything to correspond
to the words
'Bodhisattva', or 'perfect wisdom', -which Bodhisattva do I now instruct
and
admonish in which perfect wisdom? It is truly regrettable as I, while
unable to
find either thing itself, merely in words might cause a Bodhisattva to
arise and
to pass away. Even so, this, thusly designated, is neither continuous
nor
not-continuous, neither discontinuous nor not-discontinuous. And why?
Simply...this does not exist. This is why this is neither continuous nor
not-continuous, neither discontinuous, nor not-discontinuous. A
Bodhisattva,
being as unafraid as this unfathomable and perfect wisdom is indicated
can be
recognized as not lacking in perfect wisdom, and, as one in this
irreversible
stage of Bodhisattva, standing firmly in consequence of not taking one's
stand
anywhere. So too, a Bodhisattva
coursing in perfect wisdom and developing as
such, neither does nor even
can stand in form, feeling,
perception, impulse
and consciousness, due to this fact...as one stands in, or is set in
view
regarding form, etc., as such, one courses only in its formative
influence, and
one can neither gain perfect wisdom, exert oneself upon nor fulfill
this. As
one does not fulfill perfect wisdom, neither can one go forth to
all-knowledge,
so long as one remains trying to appropriate the essentially elusive. In
perfect
wisdom form, feeling, perception, impulse and consciousness is/are not
appropriated. So, the non-appropriation of form, etc., is not form, etc.
[the 5
skandhas], and perfect wisdom
also cannot be appropriated. It is thus which a
Bodhisattva courses in perfect wisdom. This concentrated insight of a
Bodhisattva is called 'the non-appropriation of all dharmas'. It is
vast, noble,
unlimited and steady, not shared by any of the Disciples or
Pratyekabuddhas.
All-knowledge cannot be taken hold of, as it cannot be seized through
any sign.
Could all-knowledge be seized through a sign, Srenika the Wanderer could
not
gain faith in this our doctrine and tradition. Srenika the Wanderer
believes
resolutely in cognition of all-knowing, and as a faith-follower he
enters
cognition with a limited scope. He does not take hold of these skandhas.
Nor
does he review cognition with joyful zest and pleasure. He views this
neither as
from inside form, etc., nor as from outside, nor as from both inside and
outside, nor as from other than form, etc. In this scripture passage,
Srenika
the Wanderer, as one who always resolutely believes in cognition of the
all-knowing, is called a faith-follower. He takes true nature of dharmas
as his
standard, and resolutely believes in signlessness such as he neither
takes hold
of any dharma, nor apprehends any dharma which he even might appropriate
or
release. He does not even care about Nirvana. This also can be known as
a
Bodhisattva's perfect wisdom, as he does not take hold of form, etc.,
and he
does not enter Nirvana midway before he realizes ten powers of
Tathagatas, his
four grounds of self-confidence, and the eighteen dharmas peculiar to a
Buddha.
Herein too is known as a Bodhisattva's perfection of wisdom. Further, any
Bodhisattva coursing in perfection of wisdom and developing this,
considers and
meditates on what perfection of wisdom is, on one demonstrating perfect
wisdom,
and on perfect wisdom as dharma
which does not exist, which cannot be
apprehended. Only as these considerations make a type of wordless
sense, and
do not make one doubtful or afraid,
can be one be known as, or come to be known
as a Bodhisattva taken hold of by perfect wisdom.
Sariputra: How can
a Bodhisattva become known as 'taken
hold of
by perfect wisdom', as form does not possess the own-being of form, and as well
the other skandhas; as perfect wisdom does not possess own-being of
perfect
wisdom; and as all-knowledge does not possess own-being of
all-knowledge?
Subhuti: It is so,
Sariputra. Form does not possess own-being of
form, and as well the other skandhas.
Perfect wisdom does not possess any mark
(of being) 'perfect wisdom'. A mark does not possess own-being of a
mark. Any
'thing' whatsoever as 'marked' does not possess own-being as [or for]
being
marked, and this which is seen or thought of as own-being does not
possess any
mark of [being] own-being, neither as any of vision, sound, thought,
word nor
concept, nor subject or object.
Sariputra: Even
so, the Bodhisattva training in this goes forth
to all-knowledge?
Subhuti: Such a
one does. As any and all dharmas are unborn, and
do not go forth. As a Bodhisattva
courses thus, one comes nearer all-knowledge.
To such and any extent as one
comes nearer all-knowledge, one's body, thought
and marks are known as exceedingly pure, for the sake of maturing
beings, and
one meets with Buddhas. It is thus any Bodhisattva coursing in perfect
wisdom
comes nearer all-knowledge.
Subhuti speaks
further concerning the Bodhisattva: One courses
in a sign as one courses in any form, feeling, perception, impulse, or
consciousness, or, in the sign of any of these skandhas, or in ideas
such as
'form is a sign', or in production of form, or in the stopping or
destruction of
form, or in the idea that 'form is empty', or 'I course', or 'I am a
Bodhisattva'. For one actually courses in the idea 'I am a Bodhisattva'
as a
basis. Or, as it occurs to one
'one coursing thus, courses in perfect wisdom
and develops it', one courses only in a sign. Such a Bodhisattva is
known as
unskilled in means.
Sariputra: So, how
does a Bodhisattva course as one coursing in
perfect wisdom?
Subhuti: One does
not course in skandhas, nor in any sign of
such skandas, nor in ideas such as 'skandhas are signs', nor in
production of
skandhas, nor in any stopping or destruction of such, nor in any idea
such as
'skandhas are empty', or 'I course', or 'I am a Bodhisattva'. And, this also
doesn't occur to this one, 'one coursing thus courses in perfect wisdom
and
develops it'. One courses but one does not entertain such ideas as 'I
course',
'I do not course', 'I course and I do not course', 'I neither course nor
do I
not course', and the same [four] with 'I will course'. One does not go
near any
dharma at all as all dharma are unapproachable and
unappropriatable. So, a
Bodhisattva purely cognizes and is as undifferientiated concentrated
insight
'Not grasping at any dharma' by name or appearance, and regardless
whether vast,
noble, unlimited and steady, not shared by any of the Disciples or
Pratyekabuddhas. As one dwells as
this concentrated insight, a Bodhisattva
quickly realizes full enlightenment which Tathagatas of this time
predict for
one such as this. But as one dwells in such concentration, one neither
reviews
nor thinks 'I am collected', 'I will enter concentration', 'I am
entering into
concentration', 'I have entered into concentration'. All these thoughts or
notions in any and all ways do not exist for one such as this.
Sariputra: Can one
show forth such concentration?
Subhuti: No,
Sariputra. Because any one of these ones born of
good family neither knows nor perceives it.
Sariputra: You say
one neither knows nor perceives it?
Subhuti: I do, for
such concentration does not exist.
The Lord: Well
said, Subhuti. And thus a Bodhisattva trains
herein, as one trains
in perfect wisdom.
Sariputra: As one thus trains, one trains in perfect
wisdom?
The Lord:
As one thus trains, one trains in perfect wisdom.
Sariputra: As one
thus trains, which dharmas does one train in?
The Lord: One does
not train in any dharma whatsoever.
Dharmas
do not exist in such a way as people without such training are
accustomed to
suppose.
Sariputra: So, how
do these exist?
The Lord: As these
do not exist, so these exist. And so, since
these do not exist [avidyamana], these are called [result of] ignorance
[avidya]. People not diligent and untrained in such have settled down in
these.
Although these do not exist, these people nonetheless have constructed
all
dharmas. Having constructed these, yet attached to two extremes, these
people
neither know nor see dharmas in their true reality. So these beings
construct
all dharmas which yet do not exist. Having constructed these, people
settle down
in two extremes. Depending on
this link as a basic fact, beings now
construct
past, future and present dharmas.
Now, once constructed these settle down in
name and form. Thusly constructed
are any and all dharmas, which yet do not
exist, and these beings as such neither know nor see any path as it
truly is. In
consequence these ones do not go forth from any triple world, and do not
wake up
to any reality limit. For this reason ones such as these come to be
styled as
'fools'. Such ones as these
reveal faith neither to self nor others in the true
nature of dharma. But a Bodhisattva does not settle down in any dharma.
Sariputra: As one
trains thus, is a Bodhisattva trained in
all-knowledge?
The Lord: As one
thus trains oneself, a Bodhisattva does not
even train in all-knowledge, and yet one trains in all dharmas. As one thus
trains oneself, a Bodhisattva trains in all-knowledge, comes near to
this and
goes forth to it.
Subhuti: As, O
Lord, someone asks, -- "Does this illusory one
train in all-knowledge, does one come near this, does one go forth to
it?" --How
does one explain it?
The Lord: I ask
you a counter-question which you may answer as
best you can.
Subhuti: Well
said, O Lord. And the Venerable Subhuti listened
to the Lord.
The Lord: Do you
think, Subhuti, form, feeling, perception,
impulse and consciousness, is one thing, and illusion another?
Subhuti: No Lord,
it is not so illusion being one thing, and
these skandhas, another; this very form is illusion, this very illusion
is form.
The Lord: Do you
think, Subhuti, this notion 'Bodhisattva', this
denomination, this concept, this conventional expression, - is the five
grasping
skandhas?
Subhuti: Yes, it
is. A Bodhisattva training oneself in
perfect
wisdom trains oneself as an illusory person for full enlightenment. One bears
in mind these five grasping aggregates are this illusory person as
well. The
Lord says form is as an illusion. And as this is true of form, this is
true also
of six sense organs, and of five grasping aggregates.
Subhuti: Do
Bodhisattvas newly set out in this vehicle not
tremble, hearing this exposition?
The Lord: These
ones tremble getting into hands of bad friends,
but not getting into hands of good friends.
Subhuti: Who are a
Bodhisattva's good friends?
The Lord: The ones
instructing and admonishing these in the
perfections. The ones pointing out to Bodhisattvas deeds which are seen
as being
of Mara, and saying, 'this is how faults and deeds seen as being of Mara
come to
be recognized. These are faults and deeds seen as being of Mara. Get rid
of
these as you recognize these.' These ones are known as good friends of a
Bodhisattva, as great beings, armed with great armor and set out in this
great
vehicle, and mounted on this
great vehicle.
3. THE MEANING OF 'BODHISATTVA'
Subhuti: Regarding
what the Lord is saying, as speaking of
'Bodhisattva', --what is meant by this word 'Bodhisattva'?
The Lord: Nothing
real is meant by this word 'Bodhisattva'.
A
Bodhisattva trains oneself in non-attachment to any and all dharmas. The
Bodhisattvas, great beings, awake in non-attachment to full
enlightenment in a
sense in which one understands any and all dharmas. As one has
enlightenment as
one's aim, this 'enlightenment-being' [Bodhisattva], this great being,
is so
called.
4. THE MEANING OF 'GREAT BEING'
Subhuti: So, as
the Lord is speaking of a Bodhisattva as 'great
being', --for what reason is a Bodhisattva called 'great being'?
The Lord: Any
Bodhisattva is called 'great being' through
understanding such as any of these reveal to countless masses and
collections of
beings' access to their own unlimited awareness.
Sariputra: It is
clear also to me this understanding through
which a Bodhisattva is called 'great being'.
The Lord: Make it clear what you think now!
Sariputra: Any
Bodhisattva is called 'great being' through
understanding such as any of these demonstrate dharma as truly as it is,
and
great errors are forsaken and dissolved - such erroneous views as any
assumption
of a self, a being, a living soul, a person, of becoming, of not-becoming,
of
annihilation, of eternity, of individuality, etc. - erroneous views or
notions
of things or beings of any intrinsically non-dependent inherencies, or
as such
may lose any or all attributes assumed of such inherencies.
Subhuti: It is
clear also to me this understanding through which
any Bodhisattva is called 'great being'.
The Lord: Make
clear, Subhuti, what you think now!
Subhuti: Any
Bodhisattva is called 'great being' as being simply
unattached to and uninvolved in any thought of enlightenment, any
thought of
all-knowledge, any thought without outflows, any unequalled thoughts or
any
thought of equaling the unequalled, or thoughts as either shared or
unshared by
any of the Disciples or Pratyekabuddhas.
Any thought of all-knowledge is
without outflows, and unincluded [in any empirical world]. Respecting
all-knowledge, and regarding any thought which is without outflows and
unincluded, one remains unattached and uninvolved. In coming to understand
this
as such, any Bodhisattva comes to be styled as 'great being'.
Sariputra: For
what reason is one unattached even to
this
thought, and uninvolved in such?
Subhuti: As such,
this is no thought.
Sariputra: Is this thought, which is no
thought, something which
is?
Subhuti: Is here
existing now, or can one apprehend in this
state of absence of thought, either a 'here is' or 'here is not'?
Sariputra: No, not
even this.
Subhuti: So...how
can Venerable Sariputra ask, or even say, 'is
such thought, which is no thought, something which is'?
Sariputra: Well do
you expound this, Subhuti, whom the Lord
announces as foremost, as dwelling in Peace.
Herein the
Venerable Purna, son of Maitrayani, says to the Lord:
'Great being' is one thus called, armed in great armor is such a being,
one set
out in this great vehicle, such is mounted on this great vehicle. This is why
one comes to be styled as 'great being'.
Subhuti: How great
is this which entitles one to be called
'armed in great armor'?
The Lord: Here the
Bodhisattva, the great being, thinks thus:
'countless beings do I lead to Nirvana yet here is neither one leading
to
Nirvana, nor any being led thus'. However many beings one may lead to
Nirvana,
yet neither has any being been led to Nirvana, nor had any led others to
it. As
such is this true nature of dharmas, seeing this nature as such, is
illusory.
Subhuti, just as a clever magician, or magician's apprentice conjures up
at
these crossroads a great crowd of people and makes these vanish again...
What do
you think, Subhuti, is anyone killed by anyone, or murdered, or
destroyed, or
made to vanish?
Subhuti: No
indeed, Lord.
The Lord: Even so
a Bodhisattva, great being, leads countless
beings to Nirvana, and yet not any being has been led to Nirvana, nor
has one
led others to it. Hearing this exposition without fear is a great thing
which
entitles this Bodhisattva to be known as 'armed with the great armor'.
Subhuti: As I
understand the meaning of the Lord's teaching, as
certainly not armed with an armor this Bodhisattva, this great being, is
known.
The Lord: So it
is. As all-knowledge is not made, not unmade,
not affected. Such beings also for whose sake one is armed with great
armor are
not made, not unmade, not effected.
Subhuti: So it is.
For form, feeling, perception, impulse,
consciousness, is neither bound nor freed. And such is true also of
Suchness of
form, Suchness of feeling, Suchness of perception, Suchness of impulse
or
Suchness of consciousness
Purna: But what
now is the form of which you say is neither
bound nor freed, and what this Suchness of form, etc.?
Subhuti: The form
of any illusory being is neither bound nor
freed. Suchness of form of an illusory being is neither bound nor
freed. In
reality it is not here at all, it is isolated, it is unproduced. This is
the
great armor, the great non-armor of a Bodhisattva, a great being, armed
as the
great armor, set out in this great vehicle, mounted on the great
vehicle.
After these words
the Venerable Purna is silent.
5. THE MEANING OF 'GREAT VEHICLE'
Subhuti: It is
thus, O Lord, a Bodhisattva, great being, is
armed with great armor, and is set out in the great vehicle, is mounted
on the
great vehicle. But what is this great vehicle? How does one know any one
thus
set out in this great vehicle? Whence does it go forth and whither? Who
or what
being sets out in it? Where does it stand? Who or what being goes forth
by means
of this great vehicle?
The Lord: 'Great
vehicle' is a synonym of immeasurableness.
'Immeasurable' is infinite, and as such no thing by which to determine
any
measurement either by name nor number, saying this is as such or this
many. By
means of perfections a Bodhisattva sets out. From this triple world one
goes
forth. One sets out to where is
no objective support whatsoever. Such is a
Bodhisattva, a great being going forth, -but not going forth to
anywhere. Nor
does one set out in this as one does not stand anywhere, yet stands on
all-knowledge by way of making a stand nowhere. And finally, by means of
this
great vehicle no one goes forth, no one has gone forth, no one will go
forth.
As neither of these dharmas exist, - one going forth, and this by which
one goes
forth - neither can these be got at. Since any and all dharmas do not
exist,
what dharma could go forth by what dharma? It is thus Subhuti, a
Bodhisattva, a
great being, is armed with great armour, and is mounted on the great
vehicle.
Subhuti: The Lord
speaks of the 'great vehicle'. Surpassing the
world with its Gods, beings and Asuras, such a vehicle goes forth. It is
the
same as space, and exceedingly great. As in space, so in this vehicle is
room
for immeasurable and incalculable beings. Such is this great vehicle of
the
Bodhisattvas, these great beings. One neither sees its coming, nor
going, and
its abiding as such, does not exist. Thus one cannot get at any
beginning of
this great vehicle, nor at any end, nor at any middle. Yet, such is
self-identical everywhere. Thus,
hereof one speaks of a 'great vehicle'.
The Lord: Well
said, Subhuti. So it is. It is thusly the great
vehicle of the Bodhisattvas, the great beings. Trained herein
Bodhisattvas reach
all-knowledge, have reached it, will reach it.
Purna: This Elder
Subhuti, as asked about perfect wisdom,
fancies the great vehicle is something which can be pointed out.
Subhuti: Have I, O
Lord, spoken of the great vehicle without
transgressing against perfect wisdom?
The Lord: You
have. In agreement with perfect wisdom you point
out the great vehicle.
6. ATTAINMENT
Subhuti: Through the Buddha's might O Lord, moreover,
a
Bodhisattva setting out on this journey does not approach the goal of
full
Bodhisattvahood from any beginning, nor any ending, nor from any middle
either.
Bodhisattvas are as boundless as form, feeling, perception, impulse and
consciousness are boundless. One does not approach any idea such as 'a
Bodhisattva is form', etc. This also does not exist, and is not
apprehended.
Thus in each and every way neither do I get at any of the dharmas which
constitute a Bodhisattva, nor do I see any dharma which the word
'Bodhisattva'
denotes. Perfect wisdom also is neither seen nor got at. All-knowledge also
neither is seen nor got at. As in each and every way these dharmas are
neither
seen nor apprehended, -what dharma does one instruct and admonish,
through what
dharma, in what dharma? 'Buddha', 'Bodhisattva', 'perfect wisdom', all
these are
mere words. What 'things' being such as these denote is something
uncreated? It
is as with any self or notion hereof.
Although we speak of a 'self', yet
absolutely any self is some 'thing' uncreated. Since herein all dharmas
are
without own-being, what is form, etc., which cannot be seized, and which
is
something uncreated? Thus any fact -such as all dharmas are without
own-being
...is the same as any fact that these are uncreated. Yet non-creation of
any and
all dharmas differs from these dharmas. How do I instruct and admonish
non-creation in perfect wisdom
which is also non-creation? And yet, one cannot
apprehend as other than uncreated all dharmas, regardless whether these
are
thought of as constituting a Buddha, or a Bodhisattva, or one marching
to
enlightenment. If any Bodhisattva as this is being taught is not afraid,
one can
know 'this Bodhisattva, this great being courses in perfect wisdom,
develops,
investigates, and meditates on and as such.' At such a time as a
Bodhisattva
investigates these dharmas in perfect wisdom, at such a time one does
not
approach form and other skandhas, nor go to any of these. Nor does one
review
any production of form, etc., nor any stopping. For non-production of
form,
etc., is not form, etc. Any non-passing-away of form, etc., is not form,
etc.
Non-production and form are herein neither two nor divided. Inasmuch as
one
calls any thing 'form', etc., one
makes a count of what is not two. Thus,
Bodhisattvas investigate in perfect wisdom any and all dharmas in any
and all
modes as such may merely indicate, yet one does not at any time approach form,
feeling, perception, impulse, or consciousness.
Sariputra: As I
understand the teaching of the Venerable
Subhuti, a Bodhisattva also is non-produced. Yet, as a Bodhisattva is
non-produced, how does one go on this difficult pilgrimage, and how can
one
possibly endure any experience of sufferings which one is said to
undergo for
the sake of beings?
Subhuti: I do not
look for a Bodhisattva going on any difficult
pilgrimage. In any case, one coursing in perception of difficulties is
not a
Bodhisattva. One generating a perception of difficulties is unable to
work the
weal of countless beings. On the contrary, one forms the notion of ease,
one
forms this notion of all beings, whether men or women, are one's parents
and
children, and thus one goes on pilgrimage of a Bodhisattva. A
Bodhisattva
identifies all beings with one's parents or children, yes, even with
one's own
self, like this: "As I myself aspire to be quite free from all
sufferings, just
so all beings aspire to be quite free from all sufferings." In
addition
regarding all beings, one forms the notion: "I do not desert all
these beings. I
aspire to set these free from any measureless heap of sufferings! And I
do not
produce towards any a thought of hate, even though I might be
dismembered a
hundred times!" It is thus a Bodhisattva lifts up one's heart. As one dwells as
one whose heart is this way, one neither courses nor dwells as one
perceiving
difficulties. And further a
Bodhisattva produces the thought, "as in each and
every way a self does not exist, and so not got at, so in each and every
way all
dharmas do not exist, and are not got at." Such a one applies this notion to
all dharmas, inside and outside. As one dwells as one whose heart is as
such,
one neither courses nor dwells as one perceiving difficulties. But as
the
Venerable Sariputra said, "non-produced is the
Bodhisattva,"...indeed it is so,
"non-produced is any Bodhisattva."
Sariputra:
Further, is just such a Bodhisattva non-produced, or
dharmas also which constitute one?
Subhuti: Dharmas
which constitute a Bodhisattva are also
non-produced.
Sariputra: Are
only dharmas which constitute a Bodhisattva
non-produced, or also any state of all-knowledge?
Subhuti: Any state of all-knowledge is also
non-produced.
Sariputra: Is just the state of
all-knowledge non-produced, or
also any and all dharmas which constitute it?
Subhuti: Dharmas
which constitute all-knowledge are also
non-produced.
Sariputra: Are
just dharmas which constitute all-knowledge
non-produced, or also any common people?
Subhuti: Any
common people are also non-produced.
Sariputra: Are
just any common people non-produced, or also
dharmas which constitute these?
Subhuti: Dharmas
which constitute any common people are also
non-produced.
Sariputra: If,
Venerable Subhuti, the Bodhisattva is
non-produced and also dharmas which constitute one as such, and also the
state
of all-knowledge, and also dharmas which constitute this, and also any
common
people, and also dharmas which constitute these, - surely, the state of
all-knowledge is reached by a Bodhisattva without any exertion?
Subhuti: I do not
wish for any attainment of any unproduced
dharma, nor reunion with one. Further, does one attain an unproduced
attainment
though unproduced dharma?
Sariputra: So is
unproduced attainment got at through unproduced
dharma, or through produced dharma?
Subhuti: Is
unproduced dharma produced, or unproduced?
Sariputra: Is
production a dharma which is a non-production, or
is non-production dharma which is production?
Subhuti: To talk
of production as non-production-dharma is not
intelligible.
Sariputra: To talk
of non-production is also not intelligible.
Subhuti:
Non-production is just talk. Non-production just
appears before the mind's eye. Non-production is just a flash in the
mind.
Absolutely it is nothing more.
Sariputra: In the
first rank of preachers of dharma should the
Venerable Subhuti be placed. For
in whatever way he may be questioned, he finds
a way out; he does not swerve from the correct teaching about true
nature of
Dharma, and he does not contradict true nature of Dharma.
Subhuti: This is
the Lord's Absolute...the essence of Disciples
without any support, so in whatever way these are questioned, these find
a way
out, do not contradict true nature of dharmas, nor depart from
such. This is
such as this, as these do not rely on any dharmas.
Sariputra: Well
said, Subhuti. And what is this perfection of
the Bodhisattvas which allows these to not lean on any dharmas?
Subhuti: Perfection of wisdom,
beneficial to all the three
vehicles, is also perfection which allows these to not lean on any
dharma, due
to it showing all dharmas as having no support and can thus give none.
As any
Bodhisattva remains unafraid as this deep perfection of wisdom is being
taught,
one can know such a one is adjusted to perfection of wisdom, and one is
not
lacking in this attention to true facts about dharmas.
Sariputra: How is it a Bodhisattva does not lack in
attention
being adjusted to perfect wisdom?
For if a Bodhisattva is not lacking in
attention, one automatically lacks in adjustment to perfection of
wisdom. And if
one does not lack in adjustment to perfection of wisdom, one is lacking
in
attention. But if in a Bodhisattva the two facts that one is not lacking
in
attention, and one is not lacking in dwelling in perfection of wisdom
belong
together, then all beings also will not be lacking in dwelling in
perfection of
wisdom because these also dwell not lacking in attention.
Subhuti: Well
said, and yet I must reprove you, although the
Venerable Sariputra has taken hold of the matter correctly as far as the
words
are concerned. One knows attention is without own-being in the same way
in which
beings are without own-being; attention has no real existence in the
same way in
which beings have no real existence; attention is isolated in the same
way in
which beings are isolated; attention is unthinkable in the same way in
which
beings are unthinkable; acts of mental attention do not undergo any
process
which leads to enlightenment in the same way in which beings do not
undergo any
process; acts of attention do not in any real sense undergo any process
which
leads to enlightenment, any more than beings do. It is through attention
of such
a character as this I wish a Bodhisattva, a great being, may dwell in
this
dwelling.
Chapter II
SAKRA
1. PREAMBLE
At this time, many
Gods are coming to the assembly and taking
their seats: Sakra, Chief of Gods, with forty thousand Gods of the
Thirty-three;
the four world-guardians, with twenty thousand Gods belonging to the
retinue of
the four Great Kings; Brahma, ruler of this world system, with ten
thousand Gods
belonging to the company of Brahma; and five thousand Gods of the Pure
Abode.
And yet...the might of the Buddha with his majesty and authority
surpasses even
the splendor of these Gods, a reward for the deeds these have done here,
even in
this past.
Sakra: These many
thousands of Gods, Subhuti, have come to this
assembly, and taken seats, as we want to hear about perfect wisdom from
the Holy
Subhuti, and to listen to his advice to the Bodhisattvas, to his
instruction and
admonition how these Bodhisattvas
stand in perfect wisdom, how train in it, how
one devotes oneself to it?
Subhuti: Let me
now explain it to you, through the Buddha's
might, majesty and authority. The Gods, not yet aspiring to full
enlightenment
should do so. Any however, being certain to have got safely out of this
world
[i.e., the Arhats having reached their last birth, and thinking to have
done
with it all] are unfit for full enlightenment as these are not willing
to go,
from compassion, back into birth-and-death. And why? The flood of birth and
death hems these ones in.
Incapable of repeated rebirths, these ones are unable
to aspire to full enlightenment. And yet, these may still aspire to full
enlightenment, and I confirm such as these also. I do not obstruct their
wholesome root. For one should uphold distinguished dharmas above all
others.
The Lord: Well
said, Subhuti. You well encourage Bodhisattvas.
Subhuti now says to the Lord: We are grateful to the
Lord, and
not ungrateful. For the Lord, in presence of Tathagatas leads for our
sake the
holy life with enlightenment as his view. Even as he definitely develops
Bodhisattva realization [as being dedicated to a thought of
enlightenment],
disciples still instruct and admonish him in these perfections, and by
his
coursing herein is revealing utmost cognition, to and for beneficence of
unlimited beings. So also do we help, champion, aid and sustain
Bodhisattvas, as
these Bodhisattvas we help, champion, aid and sustain, soon come to know full
enlightenment.
2. HOW TO STAND
IN EMPTINESS, OR THE PERFECTION OF WISDOM
So, now Subhuti
says to Sakra: Listen now, Kausika, and attend
well as I teach you how a Bodhisattva stands in perfect wisdom. Through
standing
in emptiness, one stands in perfection of wisdom. Armed with great armor, the
Bodhisattva thus develops so one does not take one's stand on any of
these: not
on form, feeling, perception, impulses, consciousness; not on eye, ear,
nose,
tongue, body, mind; not on forms, sounds, smells, tastes, touchables,
mind-objects; not on eye-consciousness, etc., until we come to: not on
mind-consciouness, etc., until we come to: not on the elements, i.e.,
earth,
water, fire, wind, ether, consciousness: not on the pillars of
mindfulness,
right efforts, roads to psychic power, faculties, powers, limbs of
enlightenment, limbs of the Path; not on the fruits of Streamwinner,
Once-Returner, Never-Returner, or Arhatship; not on Pratyekabuddhahood,
nor on
Buddhahood. One does not take one's stand on the idea, 'this is form',
'this is
feeling', etc., to: 'this is Buddhahood'. One does not take one's stand on any
ideas like 'form, feeling, perception, impulse, or consciousness, is
permanent,
or impermanent'; 'form, etc., is ease or ill'; 'form, etc., is self, or
not
self', 'form, etc., is lovely or repulsive', or even that 'form, etc.,
is empty,
or apprehended as something'. One
does not take one's stand on any notion such
as the fruits of the holy life derive their dignity from something
called
'Unconditioned'. Or this - a Streamwinner is worthy of gifts, and will
be reborn
seven times at the most. Or, a Once-Returner is worthy of gifts and, as
one has
not yet quite realized through to any end, one makes an end of ill after
one has
once more come into this world. Or, a Never-Returner is worthy of gifts
and,
without once more returning to this world, realizes Nirvana elsewhere.
Or, an
Arhat is worthy of gifts and just here in this very existence will win
Nirvana
in the realm of Nirvana leaving nothing behind. Or, a Pratyekabuddha is worthy
of gifts, and will win Nirvana after rising above the level of a
Disciple, but
without having attained any level of a Buddha. Or even, a Buddha is worthy of
gifts, and will win Nirvana in the Buddha-Nirvana, in the realm of
Nirvana
leaving nothing behind, once one rises above the levels of a common
being, of a
Disciple, and of a Pratyekabuddha, wroughts the weal of countless
beings, leads
to Nirvana countless hundreds of thousands of niyutas of kotis of
beings,
assures countless beings of Discipleship, Pratyekabuddhahood and full
Buddhahood, is standing [!] on the stage of a Buddha and does a Buddha's
work,
-even now on this a Bodhisattva does not take one's stand.
Hereupon the
Venerable Sariputra thought to himself: If even
here upon this one does not take one's stand, how does one stand, and
train
oneself? The Venerable Subhuti, through the Buddha's might, read his
thoughts
and said: What do you think, Sariputra, where does Tathagata stand?
Sariputra: Nowhere
does Tathagata stand. A Tathagata mind
neither seeks nor relies upon support. Ones such as these stand neither
in what
is conditioned, nor in what is unconditioned, nor do these emerge from
such.
Subhuti: Even so a
Bodhisattva stands and trains oneself. One
decides this, "as the Tathagata does not stand anywhere, nor not
stand, nor
stand apart, nor not stand apart, so also I stand." Just so one trains oneself,
"as Tathagata is stationed, so also I stand, and train
myself." Just so one
trains oneself, "as the Tathagata is stationed, so do I stand, well
in place as
without a place to stand upon." Even so Sariputra, a Bodhisattva
stands and
trains oneself. As one trains
thus, one adjusts oneself to perfection of
wisdom, and never ceases from taking it to heart.
3. THE SAINTS AND THEIR GOAL ARE ILLUSIONS
So, now here
comes this thought to some of the Gods in this
assembly: "What the fairies talk and murmur, we understand this
though mumbled.
But, Subhuti is just telling us what we do not understand." Subhuti
read these
thoughts, and said: "Here is no-thing to understand, nothing at all
to
understand. Nothing in particular
is indicated, nothing in particular is
explained."
Hereupon the Gods
thought: "May the Holy Subhuti enlarge on
this! May the Holy Subhuti enlarge on this! What the Holy Subhuti here
explores,
demonstrates and teaches, is remoter than remote, subtler than subtle,
deep
beyond depth." Subhuti read these thoughts, and said: "No one
can attain any
fruit of holy life or keep it, - from the Streamwinner's fruit to full
enlightenment - unless one patiently accepts this... - the elusiveness
of
dharma."
Now these Gods
thought: "What could one wish any beings to be
like who are worthy to listen to the doctrine from the Holy
Subhuti?" Subhuti
read these thoughts, and said: "These learning doctrine from me one
might wish
to be like an illusory magical creation, for these neither hear my words
nor
experience the facts which are here and now expressed."
Gods: Beings like
a magical illusion, are these not in truth
just an illusion?
Subhuti: Like a
magical illusion are these beings, like a dream.
For not two different things are magical illusion and beings are dreams
and
beings. Any and all objective facts also are like a magical illusion,
like a
dream. The various classes of saints, from Streamwinner to Buddhahood,
also are
like a magical illusion, like a dream.
Gods: A fully enlightened Buddha also, you
say, is like a
magical illusion, is like a dream? Buddhahood also, you say, is like a
magical
illusion, is like a dream?
Subhuti: Even
Nirvana, I say, is like a magical illusion, is
like a dream. How much more so anything else?!
Gods: Even
Nirvana, Holy Subhuti, you say, is like an illusion,
is like a dream?
Subhuti: If
perchance here could be anything even more
distinguished, of such too I say is like an illusion, like a dream. For
not two
different things are illusion and Nirvana, are dreams and Nirvana.
Hereupon the
Venerable Sariputra, the Venerable Purna, son of
Maitrayani, the Venerable Mahakoshthila, the Venerable Mahakatyayana,
the
Venerable Mahakashyapa, and the other Great Disciples, together with
many
thousands of Bodhisattvas, said: "Who, Subhuti, are these grasping
this perfect
wisdom as here explained?"
Hereupon the
Venerable Ananda said to these Elders:
"Bodhisattvas incapable of falling back grasp this, or beings,
persons reaching
sound views, or Arhats in whom the outflows are realized as dried
up."
Subhuti: No one
grasps this perfect wisdom as here explained
[i.e. explained in such a way as really no explanation at all]. For no
dharma at
all is being indicated, lit up, or communicated. So here too, is not
even one
grasping it.
4.
SAKRA'S FLOWERS
Now this thought
comes to Sakra: Let me now, in order to do
worship to this discourse on dharma which is being taught by the Holy
Subhuti,
conjure up some flowers, and scatter them over the Holy Subhuti. Sakra
conjured
up flowers, and scattered them over the Venerable Subhuti. The Venerable
Subhuti
thought to himself by the way of reply: These flowers which [now] appear
among
the Gods of Thirty-three I had not noticed before. These flowers, which
Sakra
scatters, are magical creations. They are not issued from trees, shrubs
or
creepers. These flowers which Sakra is scattering are mind-made. Sakra replied:
"These flowers are not issuing forth at all. For here are really no flowers
whether they issue forth from mind, trees, shrubs, or
creepers." So, Subhuti
now says to him: "As you say, Kausika, 'these flowers do not issue
forth at all,
neither from mind, nor from trees
shrubs or creepers', for this which never
issues forth is not a flower."
Note to interpolation: [any numbers appearing in square brackets refer
to the
versified version of Perfection of Wisdom in 8,000 Lines.]
5. TRAINING IN PERFECT WISDOM
So now the thought
occurs to Sakra, Chief of Gods: Profoundly wise,
surely, is the Holy Subhuti, as he explains this merely nominal
existence [of
all separate things], and yet even so does not bring it into conflict
with any
norm of truth, but enlarges on such and quite simply expounds it. Sakra now
says to the Venerable Subhuti: "So it is. The Bodhisattva so trains
oneself [in
this insight] as Holy Subhuti points out."
Subhuti: Truly one so dedicated does. As one thus trains, one does
not train to achieve any results
of a Streamwinner, nor in any other fruits of
the holy life, even up to Buddhahood.
For as one trains oneself on any of these
stages, one trains oneself in, or as buddha-nature, or toward pure and
undifferientiated cognition of all-knowledge; and so in the immeasurable
and
incalculable Buddha-dharmas. So
in this, one trains oneself neither for the
increase of form, feeling, perception, impulse, or consciousness, nor
yet for
their decrease; [43] neither to appropriate form, etc., nor to let them
go. Nor
does one train oneself to get hold of any other dharma even up to
all-knowledge,
nor to produce one, or make one disappear. As one thus trains, a
Bodhisattva
trains in all-knowledge, and dedicated thusly, goes forth to
all-knowledge.
Sakra: Does a
Bodhisattva go forth to all-knowledge, even though one
does not train oneself to get hold of any dharmas, -even of
all-knowledge, -nor
to produce one, or make one disappear?
Subhuti: One such as
this does. [44]
Sakra now says to
Sariputra: How or where does a Bodhisattva search
for perfect wisdom?
Sariputra: In the
exposition of the Venerable Subhuti.
Sakra: Through whose
might, and on whose authority, does the Holy
Subhuti teach perfect wisdom?
Sariputra: Through the
Tathagatas might, and on his authority.
Subhuti: It is indeed
the Tathagatas might, Sakra, by which such
perfect wisdom is taught. And as you ask, How or where does a
Bodhisattva
search for perfect wisdom?, the answer is: One should not search for such in
form, nor in any other skandhas; nor in any thing which is other than
form, or
other than any other skandhas. Because, perfect wisdom is not one of
these
skandhas, nor yet other than these. [45]
6. THE INFINITUDE OF PERFECT WISDOM
Sakra: This perfection
of wisdom, Subhuti, is a great perfection,
unlimited, measureless, infinite.
Subhuti: So it is. And
why? Perfect wisdom is great, unlimited,
measureless and infinite because form, feelings, etc., are so. Hence one
does
not settle down in any such conviction that this is a great
perfection, and
unlimited perfection, a measureless perfection, or infinite
perfection.
This is how and why perfect wisdom is a great perfection, unlimited,
measureless
and infinite. [46] Perfect wisdom is an infinite perfection because
objects as
well as [individual] beings are infinite. Perfect wisdom is an infinite
perfection because one cannot get at the beginning, middle, or end of
any
objective fact [since as a dharma, such have no own-being]. Moreover,
perfect
wisdom is infinite perfection as all objective facts are endless and
boundless,
and any beginning, middle, or end are not apprehended. For one cannot
apprehend
the beginning, middle and end of form, or any such skandhas. In such a way as
this perfect wisdom is infinite perfection by reason of this infinitude
of
objects. And further still, any
being is endless and boundless as one cannot
get at any beginning, middle or end. Thus perfect wisdom is infinite
perfection
by reason of this infinitude of beings.
Sakra: How is it, Holy
Subhuti, this perfect wisdom is an infinite
perfection by reason of this infinitude of beings?
Subhuti: It is not so
because of their exceedingly great number and
abundance.
Sakra: So, how now
Holy Subhuti, is perfect wisdom an
infinite
perfection by reason of the infinitude of beings? [47]
Subhuti: Well Kausika,
what factual entity does the word being
denote?
Sakra: The word
being denotes no dharma or non-dharma. It is a
term which is added on [to any of this which is really here]...as something
adventitious, groundless, as no-thing in itself, unfounded in any
objective fact
whatsoever.
Subhuti: Is herein
[i.e., by uttering this word being] any being
showing up [as an ultimate fact]?
Sakra: No indeed, Holy
Subhuti!
Subhuti: So, as no
being whatsoever is showing up, how is herein an
infinitude of these beings? For, if any Tathagata, with a voice of
infinite
range, with this deep thunder of a voice, pronounces, for aeons
countless as the
sands of the Ganges, this word being, being, would this Tathagata
hereby
produce or stop any being whatsoever, either in this past, future or
present?
Sakra: No indeed, Holy
Subhuti! Because any being is pure from
beyond even any beginning, perfectly pure.
Subhuti: In this way
also perfect wisdom is this infinitude of
perfection by reason of this identical infinitude of beings. In this
manner also
any infinitude of perfect wisdom can be known from this infinitude of
beings.
[48]
7. CONFIRMATION
Hereupon these Gods
around Indra, Brahma and Prajapati, and these
hosts of men and women around Rishis as well thrice shouted forth in
triumph:
Hail the Dharma! Hail the Dharma! Hail the Dharmahood of Dharma! Also
these
added: Beautifully does Subhuti the Elder even just now indicate,
demonstrate,
show and clarify how thusly any Tathagata comes to be manifest. As
potential
Tathagatas we henceforth regard any Bodhisattva possessing fullness of
this
perfection of wisdom and who here so dwells within.
The Lord now speaks:
So it is, O Gods! So do I, as I met a
Tathagata, Dipankara, in the bazaar of Dipavati, the royal city, possess
the
fullness of this perfection of wisdom, so Dipankara, a Tathagata
predicted one
day I am to be fully enlightened, and said to me: You, young Brahmin,
in this
future period, after incalculable aeons, become a Tathagata, Sakyamuni
by name,
- endowed with knowledge and virtue, Well-Gone, a world-knower,
unsurpassed,
tamer of beings to be tamed, teacher of Gods and people, a Buddha, a
Blessed
Lord!
The Gods replied: This
is wonderful, O Lord, this is exceedingly
wonderful, O Well-Gone, how much all-knowledge is nourished and promoted
in
these Bodhisattvas, these great beings, by this perfection of wisdom!
Chapter III
REVERENCE FOR THE
RECEPTACLE OF THE PERFECTIONS, WHICH HOLDS
IMMEASURABLE GOOD QUALITIES
1. WORLDLY ADVANTAGES OF PERFECT WISDOM
The Lord sees
these Gods assembled and seated, and the monks,
nuns, laymen and laywomen assembled and seated, and he speaks thus to
these
Gods: Mara and his hosts are unable to harm anyone taking up this
perfection of
wisdom, bearing this in mind, teaching, studying or spreading this. Humans and
ghosts alike are unable to harm these. Nor do these die untimely deaths.
Any
deities setting out for full enlightenment, but not yet having hold of
this
perfection of wisdom, as these approach any person who does so and
listen, these
also take up, bear in mind, teach, study, and spread this perfection of
wisdom.
A person devoted to this perfection of wisdom certainly experiences no
fear, one
certainly never becomes stiff with fright, - whether one be in a forest,
at the
foot of a tree, in an empty shed, an open place, a road, a highway, or
the
woods, or on any ocean.
The Four Great
Kings: It is wonderful, O Lord, any beings taking
up, bearing in mind, etc., this perfection of wisdom, for these
discipline
beings in the three vehicles, and yet do not perceive any being. We, O
Lord, do
protect such a person.
Sakra, Brahma and
other Gods likewise promise to protect any
follower of perfect wisdom.
Sakra: It is
wonderful, O Lord, by taking up, etc., this
perfection of wisdom, one gains many advantages even here and now. Does
one,
taking up perfection of wisdom, take up all the six perfections?
The Lord: Yes. And
further, by taking up, etc., perfection of
wisdom, one gains advantages even here and now. Listen attentively, as I
now
teach you which ones these are.
So be it, Lord,
replied the Gods.
The Lord: The
quarrels, contentions and contradictions of any
opposing this dharma simply vanish away; the intentions of opponents
remains
unfulfilled. It is a fact for any
followers taken hold of by perfect wisdom
such disputes simply vanish away, and do not abide. This is one
advantage even
here and now. Here, we have an herb, Maghi by name, which is a cure for
all
poison. Suppose a viper, famished, is to see a creature and pursue it,
following
the scent, in order to eat it; but now, this creature goes to a patch of
Maghi
and stands here, we know the smell of the herb causes the snake to turn
back.
As the healing quality of this herb is so powerful it overpowers the
viper's
poison, just so do quarrels, contentions and contradictions to which any
follower of perfect wisdom is exposed, become stilled, appeased through
this
piercing flame of perfect wisdom, through its power, its strength,
through
impregnation with its power. These simply vanish, and neither grow, nor
abide.
And why? It is perfect wisdom which appeases all evil, - from [ordinary]
greed
to seizing on Nirvana (?) - and does not increase it. And these Gods and
all
these Buddhas, and all these Bodhisattvas, protect this follower of
perfect
wisdom. This is an advantage even here and now. And further, the speech
of any
follower of perfect wisdom is acceptable, soft, measured and adequate.
Wrath and
conceit do not overpower such as these. As one concentrates with
diligence to
reveal such facts in one's life,
perfect wisdom tames and transforms this one.
Wrath and conceit does not increase. Neither enmity nor ill will take
hold of
one such as this, not even a tendency towards these. One turns mindful
and
friendly. Such a one reflects:
"As I foster ill will in myself, my faculties go
to pieces, such that any features beneficial to any and all beings are
consumed,
and it is in any case quite illogical as I, being set out for full
enlightenment
and aspiring to train myself for such, might allow myself to come under
the sway
of wrath." In this way one quickly regains one's mindfulness. This
is another
advantage even here and now.
Sakra: It is
wonderful how this perfection of wisdom is set up
for the control and training of the Bodhisattvas.
The Lord: Well, even further
Kausika, as any follower of perfect
wisdom may go into battle, even to the very front of it, one such could
not
possibly lose one's life in it. It is impossible for one to lose one's
life from
the attack of somebody else. If someone strikes this one, with sword, or
stick,
or clod of earth, or anything else - one's body cannot be hit.
As, a great lore is this
perfection of wisdom; a lore without measure, a
quite measureless lore, an unsurpassed lore, a lore which equals the
unequalled
is this perfection of wisdom. As one trains oneself in this lore, one is intent
neither on disturbing one's own peace nor others. The Bodhisattva, the
great
being training in this lore, uncovers and reveals full enlightenment,
gains the
gnosis of all-knowing. This is another advantage here and now.
Further, as here
or wherever this perfection of wisdom is
written down in a book, and is put up and worshipped, where it is taken
up,
borne in mind, etc., any beings so engaged can come to no harm, except
as
inclined toward such for past deeds. This is another advantage even here
and
now.
Just the same too,
Kausika, humans and ghosts go to the terrace
of enlightenment, or to its neighborhood, or its interior, or to the
foot of the
tree of enlightenment, and cannot be hurt by humans or ghosts, or be
injured by
these, or taken possession of, even with the help of evil animal beings,
except
for in compensation for former deeds. In this, these past, future, and
present
Tathagatas come to uncover and reveal their enlightenment, and in this,
promoting and revealing to these beings fearlessness, lack of hostility,
lack of
fright. Just so Kausika, any place in which one takes up, bears in mind,
etc.,
perfection of wisdom, in it beings cannot be hurt by beings. Perfection
of
wisdom makes any spot of earth wherever it is into a true shrine for
beings, -
worthy of being worshipped and adored, - into a shelter for beings
coming to it,
a refuge, a place to rest and final relief. This is another advantage
here and
now.
2. THE CULT OF PERFECT WISDOM COMPARED WITH THE CULT OF THE BUDDHAS
Sakra: Suppose
here are two persons. One of these two, a son or
daughter of good family, has written down this perfection of wisdom,
made a copy
of it; this one now puts it up, and honors, reveres, worships, and
adores this
with heavenly flowers, incense, perfumes, wreaths, unguents, aromatic
powders,
strips of cloth, parasols, banners, bells, flags, with rows of lamps all
round,
and with manifold kinds of worship. The other deposits in Stupas relics
of the
Tathagata, having gone to Parinirvana; this one takes hold of these and
preserves these; honors, worships and adores these with heavenly flowers,
incense, etc., as the other does. Which one of these two, O Lord, would
beget
greater merit?
The Lord: I
question you on this point, and you may answer to
the best of your ability. The Tathagata, as acquiring and knowing full
enlightenment or all-knowledge, in which practice does the Tathagata
train in
order for such an all-knowledge-personality to have been revealed?
Sakra: It is in
just this perfection of wisdom the Tathagata
acquires and knows full enlightenment or all-knowledge.
The Lord: So, the
Tathagata does not derive any name from the
fact one acquires this physical
personality, but from the fact one acquires
all-knowledge. And this all-knowledge of Tathagatas comes forth as a
result of
taking up just this perfection of wisdom. The physical personality of
Tathagatas, on the other hand, is the result of the skill in means of
perfection
of wisdom. And this very sameness is a sure foundation for [acquisition
of]
cognition of all-knowing by others. Supported by this foundation the
revelation
of cognition of all-knowing takes place, the revelation of Buddha-body,
of
Dharma-body, and of Sangha-body. Acquisition of the physical personality
is thus
the cause of cognition of all-knowing. As a sure foundation of whatever
cognition, it has for all beings, become a true shrine, worthy of being
saluted
respectfully, of being honored, revered and adored. Once thus gone to
Parinirvana my relics also are worshipped. It is for this reason the person
copying and worshipping perfection of wisdom begets a different type of
merit.
For, in doing so, this one worships cognition of all-knowing. The son or
daughter of good family, having made a copy of the perfection of wisdom,
and
worshipping it, begets different merit. For by worshipping the
perfection of
wisdom one worships cognition of all-knowing.
Sakra: How can it
be...people of Jambudvipa, who do not copy
this perfection of wisdom, nor take it up, nor study it, nor worship it,
do not
know the Lord is teaching such as the cultivation of the perfection of
wisdom is
greatly profitable! How is it these ones are not aware what the Lord
teaches
supports the cultivation of the perfection of wisdom and brings great
advantages, fruits and rewards! But these do not know this, these are
not aware
of this! These have no faith in it!
The Lord: What do
you think, Kausika, how many of the people of
Jambudvipa are endowed with perfect faith in the Buddha, the Dharma, the
Sangha?
[60]
Sakra: Only a few.
The Lord: So it
is, Kausika. Only a few people of Jambudvipa are
endowed with perfect faith in the Buddha, the Dharma and the Sangha.
Fewer than
these few are ones attaining the fruits of a Streamwinner, and, after
this, the
fruit of a Once-Returner, or of a Never-Returner. Fewer still are any
attaining
Arhatship. Fewer still realize Pratyekabuddha-enlightenment. Fewer still
raise
any thoughts to full enlightenment. Fewer still are any, purifying by
removing
obstacles, and hereby raising thoughts to full enlightenment, and even
now
continuously strengthening such thoughts. Fewer still are any who, raising
these thoughts thusly to full enlightenment, and strengthening such
thoughts,
now in addition dwell with vigor exerted. Fewer still are any who pursue
meditation on perfection of wisdom. Fewer still are any coursing and
applying
perfection of wisdom. Fewer still are any who, coursing and striving
toward
perfection of wisdom, abide on any irreversible Bodhisattva-stage. Fewer
still,
coursing and striving steadily in perfection of wisdom, are any who come
to know
full enlightenment. Fewer still, coursing and striving in perfection of
wisdom,
do actually know full enlightenment. Now, as to any Bodhisattvas
standing on any
irreversible Bodhisattva-stage, knowing and revealing full
enlightenment, these
expound perfection of wisdom to other sons and daughters of good
family who are
earnestly intent, who train themselves and strive in perfection of
wisdom. And
these in their turn take up perfection of wisdom, study and worship it.
Here
are, on the other hand, countless beings who raise thoughts to
enlightenment,
who strengthened such thoughts of enlightenment, which course towards
enlightenment, -- and perhaps just one or two of these can abide on any
irreversible Bodhisattva-stage! For full enlightenment is difficult to
reveal,
and indeed is hard to come up to if one has inferior vigor, is slothful
or
displays characteristics defined as an inferior being, allows inferior
thoughts,
notions, intentions and wisdom. So, if someone wants quickly to know
full
enlightenment, one indefatigably and continually hears and studys this
very
perfection of wisdom. One comes to understand this...as Bodhisattvas
Tathagatas
train in perfection of wisdom; also oneself need train in such; for she
is
Tathagatas Teacher. In any case, upon any Tathagata's disappearance into
final
Nirvana, Bodhisattvas run back to this very perfection of wisdom. Here and now,
Kausika, if someone builds, for the worship of the Tathagata once having
disappeared into final Nirvana, many kotis of Stupas made of the seven
precious
things, enshrining herein such relics of Tathagatas, and all one's life
honor
these with flowers, etc., does this one on the strength of such actions,
beget a
great deal of merit?
Sakra: Indeed,
such a one does, O Lord.
The Lord: Vastly
different is any merit of someone truly
believing in this perfection of wisdom; who, trustingly confiding in
this,
resolutely intent on this, serene in one's faith, with one's thoughts
raised to
enlightenment in earnest intent...hears this, learns this, bears this in
mind,
recites and studies this, spreads, demonstrates, explains, expounds and
repeats
this, illuminates this in detail to others, uncovers this meaning,
investigates
this with one's mind; and who, using wisdom to one's fullest extent,
thoroughly
examines this; who copies this, and preserves and stores away the copy
so this
good dharma lasts long, so this guide of the Buddhas might not be
annihilated,
so the good dharma might not disappear, so the Bodhisattvas, great
beings might
continue being assisted since this guide does not give out, - and who,
finally,
honors and worships this perfection of wisdom...well Kausika, vastly
different
is any merit of any devotee of perfection of wisdom compared not only
with a
person building many kotis of Stupas made of seven precious things,
enshrining
the relics of Tathagatas...it is even more vastly different than any
merit of
one completely filling the entire Jambudvipa with such Stupas. It is vastly
different than any merit produced by all beings in a four-continent
world system
even as each single one of these built such a Stupa. Or, equally, as all beings
in a small chiliocosm, or in a
medium dichiliocosm, or in a great trichiliocosm
were to do likewise. Or if, to put an imaginary case forth...all
beings in any
great trichiliocosm simultaneously became human beings, and each one of
these
built such a Stupa; and if each one of these, having built all such
Stupas, and
honoring such for an aeon or the remainder of an aeon; still, any devotee of
perfection of wisdom has vastly different merit than any kind or amount
of merit
resulting from the effect of the meritorious deeds of all such beings as
were to
erect and worship those countless Stupas.
Sakra: So it is, O
Lord. For any person honoring perfection of
wisdom...in an absolute sense...such a one honors any and all past,
future and
present Buddhas in all world systems, which can all be simultaneously
comprehended by only the cognition of a single Buddha. Such a one's
merit is
different than any kind or amount of merit of all beings in great
trichiliocosms
countless like the sands of the Ganges, even if each single being in
these built
a Stupa, and if each one of these having built all such Stupas, and were
to
honor these for an aeon or the remainder of an aeon.
3. PERFECT WISDOM, A GREAT SPELL
The Lord: So it
is, Kausika. The merit of any devotee of
perfection of wisdom is entirely different; such is immeasurable,
incalculable,
inconceivable, incomparable, illimitable. From perfection of wisdom
all-knowledge of Tathagatas comes forth; from all-knowledge has come
forth the
cult of the relics of Tathagata. Here the difference in merit of any
devotee of
the perfection of wisdom bears no proportion at all to the accumulation
of merit
born from building Stupas, made of the seven precious things, enshrining
the
relics of Tathagatas.
Herein forty
thousand gods in the assembly are saying to Sakra,
the Chief of Gods: Sir! Do take up perfection of wisdom! The perfection
of
wisdom, Sir, take this up, recite such, study such and explain such for
unlimited benefit of any and all beings!
The Lord: Kausika,
do take up perfection of wisdom, recite,
study and explain it! If the
Asuras form any idea of fighting with the Gods of
the Thirty-three, and if you, Kausika, have studied, and then recite and
explain
perfection of wisdom by bringing this to mind, the Asuras will drop such
ideas.
Sakra: A great
lore is this perfection of wisdom, a lore without
measure, a quite measureless lore, an unsurpassed lore, an unequalled
lore, a
lore which equals the unequalled.
The Lord: So it
is, Kausika. For it is due to this lore, i.e.
perfection of wisdom, Buddhas of any and all times come to reveal and
know full
enlightenment. Due to this, Buddhas of any future know it. Thanks to
this,
Buddhas of any present know it.
Thanks to this is it known and revealed.
Thanks to just this lore ten wholesome ways of acting are revealed in
the world,
the four trances associated with the limbs of enlightenment, the four
Unlimited
associated with the limbs of enlightenment, the four formless
attainments upheld
by the limbs of enlightenment, the six super-knowledges associated with
the
limbs of enlightenment, in short the eighty-four thousand articles of
dharma,
cognition of Buddha, cognition of self-existent, inconceivable
cognition.
However, as at times it -seems- no Tathagatas are in the world...it is
Bodhisattvas, -endowed with skill in means as a result of hearing the
outpouring
of perfection of wisdom in any past (whenever here are Buddhas), full of
pity
for beings, come into this world out of pity, -who foster in the world
the ten
wholesome ways of acting, the four trances as dissociated from the limbs
of
enlightenment, etc. to: the five super-knowledges as dissociated from
the limbs
of enlightenment. Just as thanks
to the disk of the moon all the herbs, stars
and constellations are illuminated according to their power and
strength, so, as
Tathagata -seem- to pass beyond and this good dharma -seems- to have
disappeared, in any seeming absence of Tathagatas, whatever righteous,
upright,
outstanding, or wholesome life is conceived and manifested in worlds,
all coming
forth from the Bodhisattva, is brought forth by one, is spread from
one's skill
in means. But skill in means of Bodhisattvas is known as coming forth
from
perfection of wisdom. Moreover, any such as are devoted to perfection of
wisdom,
expect herein many advantages here and now.
Sakra: Which are these advantages?
The Lord: These
devotees do not die any untimely death, nor from
poison, or sword, or fire, or water, or staff, or violence. As these
bring to
mind, repeat, and apply this perfection of wisdom, the calamities which
threaten
these from kings and princes, from king's counselors and king's
ministers, do
not take place. As kings, etc.,
may try to do harm to these who again and again
bring to mind, repeat and apply perfection of wisdom, such kings, etc., do
not
succeed; for perfection of wisdom
upholds such devotees. Although kings, etc.,
may approach these ones with harmful intent, they instead decide to
greet these,
and to converse. For this perfection of wisdom entails an attitude of
friendliness and compassion amongst and within all beings. Herein, even
though
any devotee of the perfection of wisdom may be in the middle of a
wilderness
infested with venomous vipers, neither beings nor ghosts can harm these,
except
as in a return for past deeds.
Hereupon one
hundred Wanderers of other sects approached the
Lord with hostile intent. Sakra, Chief of Gods, perceived these
Wanderers from
afar, and he reflected: Surely, these Wanderers of other sects are
approaching
the Lord with hostile intent. Let me now recall as much of this
perfection of
wisdom as I have learned from the Lord,
bring it to mind, repeat, apply and
spread it, so these Wanderers cannot approach the Lord, and the
preaching of
this perfection of wisdom may not be interrupted.
Hereupon, Sakra,
Chief of Gods, recalls as much of this
perfection of wisdom as he is learning from the Lord, brings it to mind,
repeats, applies and spreads it. The Wanderers of other sects hereupon
reverently saluted the Lord from afar, and went off on their way.
So, now it
occurred to the Venerable Sariputra: For what reason
do these heretical Wanderers reverently salute the Lord from afar, and
now
depart on their way?
The Lord: As
Sakra, Chief of Gods, perceived the thoughts of
such hostile Wanderers of other sects, he recalled this perfection of
wisdom,
brought it to mind, repeated, applied, and spread it, with the object of
turning
back the Wanderers of other sects who wanted to quarrel, dispute and
obstruct,
and prevented these from approaching this place the perfection of wisdom
is
being taught. And I have granted
permission to Indra, Chief of Gods. I
saw not
even one pure dharma in these Wanderers. They all wanted to approach with
hostile intent, with thoughts of enmity.
Hereupon it
occurred to Mara, the Evil One: The four assemblies
of Tathagata are assembled, and seated face to face with Tathagata. Face
to face
with Tathagata these Gods of the realm of sense-desire and of the realm
of form
are sure to be predicted in this assembly as Bodhisattvas to full
enlightenment.
Let me now approach to blind them. - Herein Mara conjured up a fourfold
army,
and is moving towards the place the Lord is.
Now, again it
occurs to Sakra, chief of gods: Surely, I can see
this is Mara, the Evil One, who has conjured up a fourfold army moving
towards
the place the Lord is. But the array of this army is not the array of
King
Bimbisara's army, nor of King Prasenajit's army, not of the army of the
Sakyas
or of the Licchavins. It is seen
for a long time Mara the Evil One pursues the
Lord, looking for any chance to enter, searching for a chance to enter,
intent
on hurting beings. I now recall this perfection of wisdom, bring it to
mind,
repeat, apply and spread it. Hereupon Sakra recalls just this perfection
of
wisdom, brought it to mind, repeated, applied and spread it. Immediately Mara,
the Evil One, is seen as turning back again, and going on his way.
The Gods of the Thirty-three
conjured up heavenly Mandarava
flowers, flew through the air, and scattered these over the Lord. Now in
triumph
these cry: "For a long time surely is this perfection of wisdom
coming to these
people of Jambudvipa!" Seizing more Mandarava flowers, these
scattered and
strewed these over the Lord, and said: "It is seen how Mara and his
host have no
chance to enter any beings who preach and develop this perfection of
wisdom, or
which course in it. Any beings hearing and studying perfection of wisdom are
endowed with no small wholesome root. These who come to hear of this
perfection
of wisdom fulfill duties also under the Jinas of other times. How much
more so
any studying and repeating it who are trained in Thusness progress to
such and
make endeavours regarding such; these are people honoring
Tathagatas. For it is
in this perfection of wisdom one searches for all-knowledge. Just as all
jewels
are brought forth by a great ocean, and are searched for through it,
just so the
great jewel of all-knowledge of Tathagatas is searched for through the
great
ocean of perfection of wisdom."
The Lord: So it
is, Kausika. It is from great oceans of
perfection of wisdom the great jewel of all-knowledge of Tathagatas
comes forth.
4. PERFECT WISDOM, AND THE OTHER PERFECTIONS
Ananda: The Lord
does not praise perfection of giving, nor any
of the first five perfections; he does not proclaim their name. Only
perfection
of wisdom does the Lord praise, its name alone he proclaims.
The Lord: So it
is, Ananda. For perfection of wisdom controls
the five perfections. What do you think, Ananda, can giving -
undedicated to
all-knowledge be called perfect giving?
Ananda: No, Lord.
The Lord: The same
is true of the other perfections. What do you
think, Ananda, is wisdom inconceivable which turns over the wholesome
roots by
the dedication of these to all-knowledge?
Ananda: Yes, it is
inconceivable, completely inconceivable.
The Lord:
Perfection of wisdom is given it's name by us from
supreme excellence [paramatvat]. Through perfection of wisdom these
wholesome
roots, dedicated to all-knowledge are given the name of 'perfections.' It is
due to this dedication of wholesome roots to all-knowledge this
perfection of
wisdom controls, guides and leads the five perfections. The five
perfections are
in this manner contained in this perfection of wisdom, and the term
'perfection
of wisdom' is just a synonym for the fulfilling of all six perfections.
In
consequence, as perfection of wisdom is proclaimed, all six perfections
are
proclaimed. Just as gems, scattered about in the great earth, grow as
all
conditions are favorable; and the great earth is their support, and
these grow
supported by the great earth; even so, embodied in perfection of wisdom,
the
five perfections rest in all-knowledge, these grow supported by
perfection of
wisdom; and as upheld by perfection of wisdom are these given the name
of
'perfections.' So, it is just this perfection of wisdom controling,
guiding and
leading these five perfections.
5. FURTHER ADVANTAGES FROM PERFECT WISDOM
Sakra: So far the
Tathagata has not proclaimed all the qualities
of perfection of wisdom, qualities which one acquires by learning,
studying and
repeating perfection of wisdom. For how else could the limited amount of
perfection of wisdom which I learned from the Lord, have spread when
just now
heretics and Mara were turned away?
The Lord: So it
is, Kausika. Moreover, not only by learning,
studying, and repeating perfection of wisdom does one develop these
qualities,
but also one who is reverent towards, and concentrating on a copy of this
also
is taught, and develops advantages here and now. [83]
Sakra: I also
protect ones who are reverent towards and
concentrating on a copy of this perfection of wisdom, and still more so
ones who
in addition learn, study and repeat this.
The Lord: Well
said, Kausika. Moreover, as anyone repeats this
perfection of wisdom, many hundreds of Gods come near, many thousands,
many
hundreds of thousands of Gods, so as to listen to Dharma. And, as these
hear
Dharma, these Gods want to induce a readiness to speak in one speaking
of
Dharma. Even when one may not be willing to talk, these Gods still
expect,
through their respect for Dharma, a readiness to speak is induced in
such a one
as this, and this one now feels an urge to expound this. This again is another
quality which someone acquires just here and now by learning, studying,
and
repeating perfection of wisdom. Moreover, the minds of any discoursing
on this
perfection of wisdom remain uncowed in front of these four assemblies.
These
have no fear of being plied with questions from hostile persons. For
perfection
of wisdom protects these ones. Immersed in perfection of wisdom one does
not see
the hostility, nor any who act with hostility, nor any who want to be
hostile.
In this way upheld by perfection of wisdom, one remains unaffected by
censure
and fear. These qualities also someone acquires just here and now while
learning, studying and repeating this perfection of wisdom. In addition,
one is
dear to one's mother and father, to friends, relatives and kinsmen, to
Shramanas
and Brahmanas. One is competent and capable of refuting, in accordance
with
Dharma, any counter-arguments which may arise, and is able to deal with
counter-questions. These qualities also someone acquires just here and
now while
learning, studying and repeating perfection of wisdom. Moreover, Kausika, among
the Gods of the Four Great Kings, any Gods setting out for full
enlightenment
make up their minds to come to this place here as someone puts up a copy
of
perfection of wisdom, and is reverent toward and concentrated in this.
These
come, look upon the copy of this perfection of wisdom, salute this
respectfully,
pay homage to this, learn, study and repeat this. So also do these
depart again.
And this applies to all Gods, up to even the Highest of Gods. And any son or
daughter of good family pray the Gods, Nagas, Yakshas, Gandharvas,
Asuras,
Garudas, Kinnaras, Mahoragas, beings and ghosts, in any ten directions
in
countless world systems, do, with the help of this book, see perfection of
wisdom, salute respectfully, pay homage, learn, study and repeat such as
it is;
as also these return to their respective worlds; and these ones also
give to any
ones abiding in these places as well,
just this gift of dharma. Do not however
think, Kausika, only in this four continent world, the Gods of the realm
of
sense-desire and of the realm of form, who set out for full
enlightenment decide
to come to this place. Not so, as well, Kausika, do you view it! No, all
the
Gods in the great trichiliocosm, setting out for full enlightenment,
decide to
come to this place. These come, look upon a copy of this perfection of
wisdom,
salute it respectfully, pay homage to it, learn, study and repeat it.
Moreover,
the house, room or palace of any devotee of perfection of wisdom is well
guarded. No one does harm to such as these, except as in return for past deeds.
This is another quality which one acquires just here and now. For very powerful
Gods, and even other supernatural beings, decide to come to this place.
Sakra: How does
one know these Gods, or even other supernatural
beings, have come to this place to hear, etc., perfection of wisdom?
The Lord: As one
perceives anywhere a sublime radiance or smells
a superhuman odor not smelled before, now one can know for certain a
God, or
other supernatural being is present, is come near. Further, clean and
pure
habits attract such Gods, etc., and makes them enraptured, overjoyed,
full of
zest and gladness. But divinities of minor power, having before occupied
such a
place as these come to manifest, decide to leave it. For these cannot
endure the
splendor, majesty and dignity of such very powerful Gods, etc. As these
very
powerful Gods, etc., decide to come to such a one repeatedly, any such
devotee
of perfection of wisdom gains an abundance of serene faith. This is
another
quality which any son or daughter of a good family acquires just here
and now.
Further on, one does not form any unclean or impure habits within the
unbound
circumference of this abode of guidance to Dharma; otherwise one's deep
respect
for it remains incomplete. Moreover, any devotee of the perfection of
wisdom
does not become fatigued in either body or mind. At ease one lies down,
at ease
one walks about. In one's sleep one beholds no evil dreams. As one sees
anything
in one's dreams, one will just
see the Tathagatas, or Stupas, or Bodhisattvas,
or Disciples of the Tathagata. As
one hears sounds, one hears just the
sound
of perfections and the wings to enlightenment. One just sees the trees
of
enlightenment; and underneath these, the Tathagatas, as these awaken to
full
enlightenment. And likewise one sees how the fully Enlightened turn the
wheel of
dharma. And many Bodhisattvas one beholds, chanting just this perfection
of
wisdom, delighted by its chorus, which proclaims how all-knowledge is
gained,
how the Buddha-field is purified. One is shown this action of skill in
means.
One hears the sublime sound of full enlightenment of these Buddhas, the
Lords:
"In this direction, in this part of the world, in this world
system, under this
name, the Tathagatas demonstrate Dharma, surrounded and accompanied by
many
thousands of Bodhisattvas and Disciples, nay by many hundreds of
thousands of
niyutas of kotis of Bodhisattvas and Disciples." As one beholds
such dreams, one
sleeps at ease, one awakens at ease. Even as food is thrown into it,
one's body
still feels at ease and exceedingly light. No trend of thought arises in
this
one from excessive eagerness of food. One takes only a mild interest in
food. A
devotee of perfection of wisdom has no strong desire for food, and only
a mild
interest in it, even as a monk, who practices Yoga, and who emerged from
trance,
-merely as one's thoughts overflow with other interests. For to the
extent one
gives oneself up to devotion to development of perfection of wisdom, to
such
extent do heavenly beings provide one with heavenly food. These qualities
also
does one acquire here and now. But again, Kausika, as someone makes a
copy of
perfection of wisdom, and is reverent towards and concentrated in it,
but does
not learn, study, repeat and apply this; and as someone else truly
believes in
the perfection of wisdom, trustingly confides in it, and, resolutely
intent on
it, serene in one's faith, one's thoughts raised toward enlightenment,
in
earnest intent, hears, learns, bears in mind, recites and studies such
as this
perfection of wisdom provides for, spreads, demonstrates, explains,
expounds and
repeats such as this is, illuminates it in detail for others, uncovers
meaning,
investigates with one's mind, and, using one's wisdom to the fullest,
thoroughly
examines, copies, and preserves and stores away the copy, so such good
dharma
lasts long, so this guide of Tathagatas might not be annihilated, so
good dharma
does not disappear, so Bodhisattvas, these great beings, continue to be
assisted, since their guide does not fail, - and finally, honors and is
reverent
toward and concentrated in this perfection of wisdom; well, Kausika,
this latter
begets vastly different merit.
Any aspiring to acquire these distinguished
qualities here and now, will diligently imitate such a one as this, and these
truly believe in perfection of wisdom, etc., as their guide does not
fail. One
resolves to share this with any aspiring to such. So this great eye of
this
Guide of Buddhas does not fail, neither for one such as this, nor for
others in
quest of virtue. In addition this perfection of wisdom at all times is
honored
and held in concentrated reverence.
CHAPTER IV
THE PROCLAMATION OF QUALITIES
1. RELATIVE VALUE OF TATHAGATA-RELICS AND OF PERFECT WISDOM
The Lord: If,
Kausika, on this one hand you are given this
Jambudvipa filled up to the top with relics of the Tathagatas; and if,
on this
other hand, you could share in a written copy of this perfection of
wisdom;
...and if now you have to choose between the two, which one do you take?
Sakra: Just this
perfection of wisdom, Lord. For I see such as,
within my esteem for this Guide of Tathagatas, in true understanding this also
is the body of Tathagatas. As the Lord says: "The Dharma-bodies are
Buddhas,
these are Lords. But of this,
noble Sangha, do not think this individual body
is my body. Rather, noble Sangha, see me as this accomplishment of
Dharma-body."
But this Tathagata-body needs be seen as brought about by the
reality-limit,
i.e. by perfection of wisdom. It
is not, O Lord, that I lack in respect for
these relics of Tathagata. On the contrary, I have a real respect for
them. As
come forth from perfection of wisdom are these relics of Tathagatas
revered, and
herein as one reveres just this perfection of wisdom, now also the
reverence of
these relics of the Tathagata is brought to fulfillment, as the relics
of
Tathagata come forth from perfection of wisdom. It is as with my own
godly seat
in Sudharma, the hall of Gods. As I am seated on it, the Gods come to wait on
me. But as I am not, the Gods, out of respect for me, pay their respect
to this
seat, circumambulate it, and go away again. For these recall as seated
on this
seat, Sakra, the Chief of Gods, demonstrates Dharma to Gods of the
Thirty-three.
In this same way, perfection of wisdom is the real eminent cause and
condition
which feeds and reveals all-knowledge of Tathagatas. The relics of
Tathagatas,
on this other hand, are true deposits of all-knowledge, but these are
neither
true conditions, nor reasons for production of such cognition. As the
cause of
cognition of all-knowingness perfection of wisdom is also revered and
concentrated upon through relics of Tathagata. For this reason, of the
two lots
now mentioned, I choose just this perfection of wisdom. But it is not
because I
lack in respect for the relics of Tathagata. Even choosing thusly I have
real
respect for these, for these relics are worshipped as these are pervaded
by this
perfection of wisdom. And, if I had to choose between a copy of
perfection of
wisdom on this one side, and even a great trichiliocosm filled to the
top with
relics of the Tathagata on this other,
I still choose just this perfection of
wisdom, for the same reasons. For the relics of Tathagata are true
deposits of
cognition of all-knowingness, but such cognition itself is come forth
from
perfection of wisdom. So just here, of these two lots I choose just this
perfection of wisdom. But it is not due to any lacking in respect for
the relics
of Tathagata. In choosing thus I have real respect for these. These,
however,
are worshipped as having come forth from perfection of wisdom, and as
such are
pervaded by it.
2. SIMILE OF THE WISHING JEWEL
It is like a
priceless jewel with the property of preventing
beings and ghosts from entering the place it is put. If someone were
possessed
by a ghost, one only needs to introduce this jewel, and any ghost
departs. If
someone oppressed by the wind applies this jewel as one's body is
inflated, one
holds back that wind, and prevents it from getting worse, appeasing it.
It has
similar effects applied to a body burning with bile, choked with phlegm,
or
painful as a result of a disease arising from a disorder of the
humors. It
illuminates the blackest darkness of night. In the heat it cools the
spot of
earth it is placed. In the cold it warms it. Its presence drives vipers
and
other noxious animals from districts which are infested with these. If
any woman
or man is bitten by a viper, one need only show these this jewel; and
its sight
counteracts that poison, and makes it depart. Such are the qualities of
this
jewel. If one has a boil in the eye, or clouded eyesight, or a disease
in the
eye, or a cataract, one need only place this jewel on the eyes, and its
mere
presence removes and appeases these afflictions. Such are its qualities.
Placed
in water, it dyes the water all through with its own color. Wrapped in a
white
cloth, and thrown into water, it makes the water white. Equally, as
wrapped or
bound in a black-blue, or yellow, or red, or crimson cloth, or into
cloth of any
other color, it dyes the water into which it is thrown the color of the
cloth.
It also clears up any turbidity which may have arisen in the water.
Endowed with
such qualities is this jewel.
Ananda: Do these
jewels, Kausika, belong to the world of the
Gods, or to the people of Jambudvipa?
Sakra: These are
found among the Gods. The jewels found among
the people of Jambudvipa, on the other hand, are rather coarse and
small, and
not endowed with such qualities. As such these are infinitely inferior
to these
heavenly jewels. But the ones among the Gods are fine and full of all
possible
qualities. As this jewel is now
put in a basket, or even placed upon it, this
basket still is desirable after the jewel had again been taken out. The
basket,
through the qualities of the jewel, becomes an object of supreme
longing. In the
same way, O Lord, the qualities of cognition of all-knowing are derived
from
just this perfection of wisdom. On this account the relics of Tathagatas
thus
gone to Parinirvana are reverently concentrated upon. For these are true
repositories of the cognition of all-knowingness. And as any
demonstration of
Dharma by Buddhas and Lords in all world systems is venerated and held
in
reverence as it comes forth from perfection of wisdom, so also the
Dharma-discourser's demonstration of Dharma. As a king is revered, as
his royal
might gives courage to a great body of people, so also the speaker of Dharma,
because, through this might of this Dharma-body, one such as this gives
courage
to a great body of people. But the relics of Tathagatas are revered for
this
same reason one reveres demonstrations of Dharma, and expositors of
Dharma.
3. SUPREME VALUE OF THE PERFECTION OF WISDOM
So now, O Lord, as
here are two lots; and as not only this great
trichiliocosm, but as all world systems, countless as the sands of the
Ganges,
filled with relics of Tathagatas, is established as this first lot; and
a copy
of perfection of wisdom as this second lot and I am invited to choose
either,
and to take such, I take just this perfection of wisdom. It is not, O
Lord, for
any lack of respect for relics of Tathagatas. My respect for these is a
real
one. But it is perfection of wisdom pervading all-knowledge such as
these relics
of Tathagatas are revered, as these come forth from all-knowledge. In
consequence any reverence for and concentration upon perfection of
wisdom is in
effect a worship of Buddhas, these Lords past, future and present.
Moreover O
Lord, anyone who aspires to see, in accordance with Dharma, the Buddha,
these
Lords who just now exist in immeasurable and incalculable world systems,
needs
course now in perfection of wisdom, make endeavours in, and develop such
as this
is.
The Lord: So it
is, Kausika. All Tathagatas owe their
enlightenment to just this perfection of wisdom, - whether these live in
this
past, future or present. I also, Kausika, am just now a Tathagata due to
perfection of wisdom.
Sakra: A great
perfection is this perfection of wisdom. For it
allows Tathagatas to rightly know and behold thoughts and doings of all beings.
The Lord: So it
is, Kausika. It is due to a Bodhisattva coursing
for a long time in perfection of wisdom by which one rightly knows and
beholds
thoughts and doings of all beings.
Sakra: Does a
Bodhisattva course only in the perfection of
wisdom, and not in the other perfections?
The Lord: One such
as this courses in all these six perfections.
But it is just this perfection of wisdom
which controls the Bodhisattva as one
gives a gift, or guards morality, or perfects oneself in patience, or
exerts
vigour, or enters into meditative trance, or has insight into Dharmas.
One
cannot attain to any distinction or difference between these six
perfections,
all being upheld by skill in means and dedicated to perfection of
wisdom,
dedicated to all-knowledge. Just as no distinction or difference is
conceived
between shadows cast by different trees in Jambudvipa, -though their
colors may
differ, and their shapes, and their leaves, flowers and fruits, and
their height
and circumference, but these are all just called-shadows - even so one
can
neither attain nor ascribe to any distinction or difference between these
six
perfections, - neither can all of these Bodhisattvas upheld by skill in
means,
dedicated to perfection of wisdom, dedicated to all-knowledge.
Sakra: Endowed
with great qualities is this perfection of
wisdom, with immeasurable qualities, with boundless qualities!
CHAPTER V
THE REVOLUTION OF MERIT
1. THE PERFECTION OF WISDOM A SOURCE OF GREAT MERIT, AND A DIFFERENT MERIT
Sakra: Let us
again consider two people. The one truly believes
perfection of wisdom, trustingly confides in such, studies, copies,
repeats and
discourses regarding such, since their guide does not fail. And as this one
hears this exposition, this one also unhesitatingly resolves to not
abandon this
perfection of wisdom, -surely so greatly profitable, so great an
advantage, so
great a fruit, so great a reward, endowed of such and great qualities
(!) - this
one guards and preserves such as this is, for such is exceedingly hard to
develop, and by oneself, one honors, reveres and adores this.
Now, the other person first
venerates this, and now gives a copy to another
son or daughter of a good family who, having aspirations towards this
and eager,
asks for such. Which one of these two persons begets greater merit...on
this one
hand the one who intends to give this all away, or on this other hand,
the one
who does not?
The Lord: I
question you on this point, and you may answer to
the best of your abilities. If this one person by oneself is to honor the
relics of Tathagata after one's Paranirvana, minister, revere, and
preserve
these relics; and now, if this
other not only oneself honors these relics of
the Tathagata, ministers, reveres and preserves these, but in addition
reveals
these to others, gives these away, and shares them knowing hereby the
reverence
of these relics will become even more widespread, and from compassion
and true
sympathy for beings; so answer
now Kausika, which one of these two persons
begets great merit, and which a different kind of merit: The one who,
while
worshipping them oneself, reveals, gives and shares these with
others...or the
one who by oneself, singularly worships these?
Sakra: Surely
Lord, the one who shares these with others.
The Lord: So it
is, Kausika. Any person revealing perfection of
wisdom for others to behold and develop as regards inclinations, always seeking
to help others, purely intent on revealing such completely, ...anyone on
the
strength of this begets greater merit, and indeed not merely greater
merit, but
a different merit all together.
For such merit has no limit, and as such is
beyond any determinations of lesser and greater, and indeed other than
any
determinations whatsoever, which might be even recognized as merit. If
in
addition this one goes to persons who are fit vessels for this
perfection of
wisdom, and shares this with these, one begets still different
merit. And so
too, Kausika, is great indeed any merit of someone who instigates all
beings in
Jambudvipa to observe ten ways of wholesome action, and establishes
these in
these ways?
Sakra: To be sure
Lord, great this seems to be.
The Lord:
Different even still is any merit of someone who makes
a copy of this perfection of wisdom, believes in and has faith in such,
faith
serene and firm; who constantly reveals one's thoughts toward
enlightenment, and
with earnest intention gives this perfection of wisdom to another
Bodhisattva
who steadily reveals one's thoughts to enlightenment; who does first of
all
perfect oneself by tireless writing and reciting; and after much zealous
labor,
one persuades the other
Bodhisattva, explaining this perfection of wisdom,
instigating to such, filling one with enthusiasm for this, making such a
one
rejoice in this, and does by one's words, lead one to this, educate one
in this,
illuminate these benefits to such a one, cleanse one's thought and
remove one's
doubt; and who addresses such a one as follows: "Come here, you of
good family,
do train yourself in just this Path of Bodhisattvas, for as a result of
this
training, this coursing, this struggling you surely and quickly awake to
full
enlightenment. After this you go on to educate an infinite number of
beings in
the complete extinction of the substratum begotten of beginningless
rebirths, in
other words, in the revelation of the reality-limit." As this one intends to
reveal this completely, this one's merit is infinite and different still
from
any worldly merits. And this is true even if it is compared with the
merit of
someone who establishes in the observation of the ten wholesome ways of
acting
all the beings in world systems of any size, even in all the world
systems in
existence or not in existence, numerous as the sands of Ganges
River. Or if it
is compared with that of someone establishing others in the four
trances, the
four Unlimited, the four formless attainments, the five superknowledges,
in any
number of world systems. In each
case any person not only writing this
perfection of wisdom and reciting it by oneself, but writing such for
others and
revealing such completely to these,
easily begets a different type of merit
than merit itself. Moreover, Kausika, one also begets a different merit
still as
one may be conversant with the meaning while reciting this perfection of
wisdom;
and having written such for others, still reveals such completely,
expounds and
lights this up, both in it's meaning and letter.
2. THE COUNTERFEIT PERFECTION OF WISDOM
Sakra: Can any one
now expound this perfection of wisdom?
The Lord: Yes,
anyone thus conversant with this meaning can
expound such to someone not understanding it. For in any time a
counterfeit of
perfection of wisdom may arise.
As one hears this counterfeit, a person not
understanding it as such needs be wary of making obeisance to it, as this one,
though not understanding, may want to realize full enlightenment.
Sakra: How might
one recognize in any time if and when the
counterfeit perfection of wisdom is expounded?
The Lord: In any
time here be monks and nuns whose bodies are
undeveloped, whose moral conduct, thought and wisdom are undeveloped,
who are
stupid, dumb like sheep, without wisdom.
As these announce to expound
perfection of wisdom, these actually expound its counterfeit. These
expound the
counterfeit perfection of wisdom by teaching impermanence of form,
feeling,
perception, impulse and consciousness is to be interpreted as
destruction of
these just mentioned skandhas. To
strive for such insight, according to them,
is coursing in perfection of wisdom. But on the contrary, do not view
impermanence of these skandhas as destruction of such. For to view things in
such a way means to course in the counterfeit perfection of wisdom. For
this
reason, Kausika, does one with
understanding expound effortlessly and correctly
the meaning of truth and in perfection of wisdom. By so expounding this,
one
realizes different and limitless merit.
3. THE PERFECTION OF WISDOM UNLIMITED AND DIFFERENT THAN ANY
OTHER
SPIRITUAL GIFT
And any such merit
is quite different than if one even thought
of oneself as, or even attempted to accept responsibility for, any
ability
whatsoever to establish any beings in, say, any number of world systems,
even in
the fruit of a Streamwinner. And such holds good also for the fruit of
any
Once-Returner, of any Never-Returner, and of any Arhat. Any Bodhisattva
of true
and right intention merely recognizes this goaless goal, indicates such,
and
puts before themselves this path for the beneficence of any and all limitless
beings. For it is perfection of
wisdom which brings about any fruit of any
Once-Returner, of any Never-Returner, and of any Arhat. And any
Bodhisattva
increases one's endurance by reflecting this way, for, as by training
oneself in
perfection of wisdom, one comes to obtain dharmas which sooner or later
constitute a Buddha, and one comes ever nearer to revealing for the
benefit of
any and all beings, full enlightenment. For one knows by training
oneself in
this training, coursing in and struggling in such, one brings forth any
and all
fruits of holy life, from fruits of a Streamwinner to Buddhahood. Any merit of
any person sharing perfection of wisdom also is vastly different from
any one
establishing in Pratyekabuddhahood any number of beings in any number of
world
systems. Moreover, Kausika, as
someone reveals any such thing as is for full
enlightenment to the hearts of as many beings as are in Jambudvipa; and
someone
else not only indicated how it is possible for these to reveal their
very hearts
to full enlightenment, but also in addition gives these a copy of this
perfection of wisdom; or, as one such as this presents a copy of this
perfection
of wisdom to an irreversible Bodhisattva, in consideration of any
possibility
that this Bodhisattva may allow
oneself to be trained in such, make endeavours
about and develop such, and as a result of any growth, increase or
abundance of
the perfection of wisdom, fulfill the Buddha-dharmas; now, compared with
the
former person, one begets a vastly different type of merit, for
certainly once
one is awakened to full enlightenment, one cannot help but to indicate
the end
to the sufferings of countless beings. Thus, one's merit is vastly different,
even as the other person thinks to raise to full enlightenment the
hearts of any
number of beings in any number of world systems. Or, let us again compare two
persons: The first presents a copy of this perfection of wisdom to any
number of
beings in any number of world systems, beings which are irreversible
from full
enlightenment, who definitely set out for such; yet, the second person,
in
addition expounds this to these ones according to the meaning and
according to
the letter. Does this one not on the strength of this beget much great merit?
Sakra: One's merit
is indeed great. One can neither easily
calculate this heap of merit, nor count it, nor find anything even
similar to,
or resembling, or with which it can be compared.
The Lord: Still,
Kausika, vastly different is any merit of
someone who in addition instructs and admonishes in this perfection of
wisdom
these irreversible Bodhisattvas aspiring to quickly realize full
enlightenment.
And further, still another Bodhisattva may arise, saying one may realize
full
enlightenment even more quickly than they. As someone instructs and
admonishes
in the perfection of wisdom this Bodhisattva of even quicker
understanding, one
begets a still vast and different type of merit.
Sakra: To the
extent any Bodhisattva comes nearer to full
enlightenment, to such an extent one is instructed and admonished in the
perfection of wisdom, for such brings
one nearer and nearer Suchness. As one
comes nearer Suchness, one confers many fruits and advantages on any
having done
services for one, i.e., on the ones through whom one enjoys one's robes,
alms-bowl, lodging, and medicinal appliances for sickness. One's merit
now
becomes still larger, in consequence of the fact one comes nearer to
full
enlightenment.
Subhuti: Well
said, Kausika. You fortify these belonging to the
Bodhisattva-vehicle, help these, and stand by these. Even so do you act.
Any
holy disciple wanting to give help to all beings, as such, fortifies
Bodhisattvas in their attitude to full enlightenment, helps these, and
stands by
these. In this same way does one in diligence act. For begotten of
perfection of
wisdom is full enlightenment of Bodhisattvas. Just so, as Bodhisattvas
do not
produce any thought of enlightenment, such do not train themselves in
full
enlightenment, nor in any six perfections, and as a consequence these do
not
awaken to full enlightenment. But as the Bodhisattvas do train
themselves in the
Bodhisattva-training, in these six perfections, so now do these produce
this
thought of enlightenment, so even now do these awaken to full
enlightenment.
Chapter VI
DEDICATION AND
JUBILATION
The Supreme Merit of Dedication
and Jubilation
Maitreya: On the one
side we have on the part of a Bodhisattva,
meritorious work which is founded on this Bodhisattva's rejoicing at the
merit
of others, and on one's dedication of merit to the utmost enlightenment
of all
beings; on the other side is, on the part of all beings, the meritorious
work
founded on giving, on morality, on meditational development. Among these
the
meritorious work of a Bodhisattva founded on jubilation and dedication
is
declared to be vastly different,
excellent, sublime, unequalled, and equaling
the unequalled.
The Range
of Jubilation
Subhuti: A
Bodhisattva, a great being, considers the world with its
ten directions, in every direction, extending everywhere. One such as
this
considers the world systems quite immeasurable, quite beyond reckoning,
quite
measureless, quite inconceivable, infinite and boundless.
Such ones consider in
each of three time periods, in each single
direction, in each single world system, the Tathagatas - as quite
immeasurable,
quite beyond reckoning, quite measureless, quite inconceivable, infinite
and
boundless, fully revealing final Nirvana in the realm of Nirvana and
leaving
nothing behind, - their tracks cut off, their course cut off, their
obstacles
annulled and dissolved, guides through the world of becoming, their
tears dried
up, with all their impediments crushed, their own burdens laid down,
with their
own weal reached, in whom any fetters of becoming are extinguished,
whose
thoughts are well freed by right understanding, and who have attained
and
maintain completely equanimous perfection in control of their entire
hearts.
One considers these
from right here, beginning with an appearance of
this thought of enlightenment, proceeding throughout and beyond any time and
any realization of full enlightenment through finally entering, or a
revelation
of Nirvana, as Suchness and a totality of Nirvana which leaves nothing
behind,
and a dissolution of any spans of time beyond even any thought in
considerations
of some vanishing of good Dharma as exposited by each of these
Tathagatas.
One considers this
mass of morality, this mass of concentration,
this mass of wisdom, this mass of
emancipation, this mass of vision and
cognition of emancipation of such Buddhas and Lords.
In addition, one
considers any store of merit associated with six
perfections, with achievement of
qualities of Buddha and nature, and with
perfections of self-confidence and of powers; and also anyone associated
with
any perfection of superknowledges, of comprehension, of vows; and any
store of
merit associated with the accomplishment of cognition of
all-knowingness, with
solicitude for beings, any great friendliness and great compassion, and
immeasurable and incalculable Buddha-qualities.
And one also considers
the full enlightenment and its all
encompassing residual happiness borne of contentment from right actions
and
contemplation, and perfection of sovereignty over all dharmas, and such
an
accomplishment of immeasurable and unconquered supreme wonderworking
power which
finally conquers all, and this power of the Tathagata's cognition of
what is
truly real, which is without a slightest of defiled covering, attachment
or
obstruction, unequalled, equal to unequalled, incomparable, without
measure, and
such power of Buddha-nature and cognition preeminent among these powers,
the
obtainment of such supreme ease which results from four grounds of
self-confidence, and the obtainment of Dharma through realization of
this
ultimate reality of all dharmas.
One also considers the
turning of the wheel of Dharma, the carrying
of the torch of Dharma, the beating of the drum of Dharma, the filling
up the
conch shell of Dharma, the wielding of the sword of Dharma, the pouring
down of
the rain of Dharma, and the refreshment of all beings through the gift
of
Dharma, through its presentation to them. One further considers any
store of
merit of any and all who are educated and trained by demonstrations of
Dharma, -
whether these concern any dharmas of Buddhas, or any of Pratyekabuddhas,
or of
Disciples, - who believe in these, who are fixed on these, who are bound
to end
up in full enlightenment.
One also considers the
store of merit, associated with these six
perfections, of all Bodhisattvas of whom Buddhas and Lords have
predicted full
enlightenment. A Bodhisattva considers any store of merit of all persons
who
belong to the Pratyekabuddha vehicle, and of whom the enlightenment of
said
Pratyekabuddha is predicted. One considers the meritorious work founded
on
giving, morality and meditational development of the four assemblies of
Buddhas
and Lords, (i.e. of the monks and nuns, the laymen and laywomen). One
considers
the roots of good planted during all this time by Gods, Nagas, Yakshas,
Gandharvas, Asuras, Garudas, Kinnaras and Mahoragas, by beings and
ghosts, and
also by animals, at any such time as Buddhas and Lords demonstrate
Dharma, and
as these enter Parinirvana, and as these had entered Parinirvana - due
to
Buddhas and Lords, due to Dharma, due to Sangha, and due to persons of
right
mind-culture. In one's meditation the Bodhisattva piles up the roots of
good of
all these, all this quantity of merit without exception or remainder,
rolls this
into one lump, weighs this, and rejoices over this with the most
excellent and
sublime jubilation, the highest and utmost jubilation, with none above
it and
unequalled, equaling the unequalled. Having thus rejoiced, one utters
the
remark: "I turn over into full enlightenment this meritorious work
founded on
jubilation. May this feed full enlightenment of myself and of all
beings!"
A
Metaphysical Problem
Now, as concerns these
foundations through which any person
belonging to the Bodhisattva-vehicle rejoices, concerning these
objective
supports and points of view...does one apprehend in such a way as these
objective supports and views are treated as signs?
Maitreya: No, these
have not.
Subhuti: As one treats
as an objective support or as a sign any
foundation which does not in truth exist, or any objective support which
does
not in truth exist, does one at this point not have a perverted
perception,
perverted thought, perverted views?
For in a greedy person also,
as one
discriminates a nonexisting entity [or foundation] and ponders on such -
thinking permanence in impermanence, ease in suffering, any self in what
is
truly not any self, loveliness or not in what is thought either
repulsive or not
- here arises a perverted perception, perverted thought, perverted view.
And as
the foundation [or entity], the objective support, the point of view are
non-existent, so is enlightenment, so is the thought of enlightenment
and so all
dharmas or points of view...what thought does one turn over into full
enlightenment, or what meritorious work founded on jubilation does one
turn over
into what utmost, right and perfect enlightenment?
Maitreya: This is
neither rightly intended nor understood to
be
taught or expounded in front of a Bodhisattva who has newly set out in
the
vehicle. For one may lose whatever little faith one may have gleaned,
whatever
little affection, serenity and respect which one may have gathered. Only
in
front of an irreversible Bodhisattva is this rightly intended,
understood,
taught and expounded. Alternatively, a Bodhisattva propped up by a good
friend
is hereby not cowed, nor becomes stolid, nor cast down, nor depressed,
does not
turn the mind away from this, nor has one's back broken, nor tremble, be
frightened, be terrified. Thus
does such a Bodhisattva turn over into
all-knowledge the meritorious work founded on jubilation.
Subhuti: Thusly any
thought by which one has rejoiced and turned
over, or dedicated any wholesome root connected with jubilation, - any
such
thought of rejoicing is at the time of turning over extinct, stopped,
departed,
reversed. So here now, and in any time and way, what is any thought by
which one
turns over to full enlightenment? Or, what is any thought which turns
over into
full enlightenment (any) meritorious work founded on jubilation? Or, as
no two
thoughts can ever meet, how can anyone by one thought turn over, or
dedicate,
another thought? Neither is it possible to turn over nor overturn, nor
transform
any thought as far as its own being is concerned.
Sakra: The
Bodhisattvas newly set out in the vehicle need to beware
of being afraid upon hearing this exposition. How does a Bodhisattva
turn any
meritorious work founded on jubilation over into full enlightenment? And
how
does someone who takes hold of the meritorious work founded on
jubilation
succeed in taking hold of any thought connected with jubilation, and how
does
one who turns over this thought connected with jubilation succeed in
turning it
over?
Herein the Venerable
Subhuti turned his mind to the Bodhisattva
Maitreya, concentrated his mind on him, and spoke thus: Here the
Bodhisattva
considers any merit connected with these timeless Buddhas and Lords, in
the way
we described before. One piles up wholesome roots of all these, all of
any
quantity whatsoever of wholesome roots without exception and remainder,
rolls
such into one lump, weighs this, and rejoices over this. One thus thinks
to turn
this meritorious work founded on jubilation over to full
enlightenment. How can
the Bodhisattva when one thus turns over, be without perverted
perception,
perverted thought, perverted view?
How Perverted Views Can
be Avoided
Maitreya: The
Bodhisattva must not, as a result of any thought by
which one is turning this over, become one perceiving any thought. It is
thus
meritorious work founded on jubilation becomes such as is turned into,
or rather
perhaps, revealed as full enlightenment.
Subhuti: If one does
not perceive any thought, identifying it as
'this is that thought,' as such a Bodhisattva has no perverted
perception,
thought or view. But if one perceives the thought by which one turns
this over,
identifying it as 'this is that thought,' as such one becomes one who
perceives
thought. As a result one has perverted perception, thought and view.
But any Bodhisattva
turns over rightly, not wrongly, as one
perceives and brings to mind any thought which turns over in such a way
as one
regards it as 'just extinct,' extinct as 'stopped, departed, reversed';
and as
one reflects thusly, as what is extinct cannot be turned over; and as
this
extinctness as 'stopped, departed, reversed,' is the very dharmic nature
also of
any thought by which one turns over, and also of the dharmas through
which one
turns over, as well as of the dharmas to which one turns over, it is
thus any
Bodhisattva turn this over.
One considers any
future Buddhas, present Buddhas, or past, future
and present Buddhas in this same way in which one considers any past
Buddhas.
So now, under which
circumstances is one without perverted perception,
thought or views? If, while one turns over, one brings to mind any
dharmas as
extinct, stopped, departed, reversed, and any dharma into which it is
turned
over as inextinguishable, this, [the wholesome root] becomes something
which is
turned over into full enlightenment. For one does not settle down in any
process
of dedication.
If further one
considers no dharma can be turned over into a dharma,
it becomes something which is
turned over into full enlightenment. It is thus
by which any Bodhisattva who turns over is without perverted perception,
thought
or view, for one does not settle down in any process of dedication. If further,
one perceives any thought cannot cognize any thought, neither of itself
nor
another, nor can dharma cognize dharma, now too, this has become
something which
is turned over into full enlightenment. This is the supreme maturity of
any
Bodhisattva.
But if, on the other
hand, a Bodhisattva perceives any accumulation
of merit, one cannot turn it over into full enlightenment due to one
settling
down in some process of dedication.
If further one
reflects this (any) accumulation of merit is isolated
and quietly calm, and also any meritorious work founded on jubilation is
isolated and quietly calm...one turns over into full enlightenment.
But, if in addition
one does not even perceive any conditioned
events are calmly quiet and isolated, such is perfection of wisdom of
such a
Bodhisattva. But one does not turn over into full enlightenment if one
perceives
this to be any wholesome root of Buddhas, the Lords having gone to
Parinirvana;
or as this wholesome root by which it is turned over is just as illusory
and is
of the same kind, has the same mark, belongs to the same class, has the
same
own-being. For Buddhas and Lords do not allow a dedication to take place
through
a sign.
One neither brings to
mind nor turns over any wholesome root to full
enlightenment if one brings about a sign by reflecting anything which is
past is
extinct, stopped, departed, reversed; what is future has not yet
arrived; and of
any present no stability is got at, and that this which is not got at
has no
sign or range.
On the other hand one
also does not turn over to full enlightenment
if one fails to bring about a sign or to bring to mind anything
whatsoever as a
result of sheer inattentiveness, or if one fails to attend as a result
of lack
of mindfulness, or of lack of understanding. But such and said wholesome
root
becomes something which is turned over into full enlightenment on
condition of
one bringing to mind such and said sign, but does not treat it as any
sign. It
is thus the Bodhisattva trains oneself herein. This is known as one's
skill in
means. When, through skill in means, one turns over any wholesome root,
one is
near to all-knowledge. The Bodhisattva wanting to train oneself in this
skill in
means, however, constantly commits to hearing just this perfection of
wisdom,
studying it and asking questions derived from it. For without the help
of
perfection of wisdom one untaught cannot enter on the work of dedication
by
means of perfection of wisdom. But one does not make a statement to any
effect
such as thanks to perfection of wisdom it is possible to transform any
meritorious work into full enlightenment. For stopped are any such
personal
lives, stopped are any such karma-formations, calmly quiet, isolated,
lacking in
basis.
Moreover, as this
person has brought about a sign, and made a
discrimination, one perceives what is truly real in what is not truly
real as it
were truly real, and one would transform a basis into what is without
basis.
Buddhas, the Lords do not allow one's wholesome roots to become
something which
is in this way transformed into full enlightenment, for even these
become to one
so inclined a great basis. Even the Parinirvana of Buddhas and Lords,
one so
inclined treats as a sign and discriminates, thusly one believes oneself
to get
at Nirvana from a viewpoint, and this is not the dedication carried out
by one
who perceives any basis which the Tathagatas have called a source of
great
welfare. For this process of dedication is not without poison, not
without torn.
It is just as with
foods seeming excellent, but is really poisonous.
Its color, smell, taste and touch seem desirable, but nevertheless, as
poisonous
it is best shunned and not eaten by circumspect people. Although food,
stupid
people might think it best to be eaten. The color, smell, taste and
touch of
this food promise happiness, but its transformation in any person eating
it
surely leads to a painful conclusion. As a result one incurrs death, or deadly
pain.
Just so some
perceivers of a basis who seize badly the meaning of
what is well taught, badly distinguish it, badly master it, and
misunderstand
it, not understanding the meaning as it really is, these instruct and
admonish
others to consider the mass of merit of the past, future and present
Buddhas and
Lords, in the way described before, to rejoice at it, and to turn over
into full
enlightenment the meritorious work founded on jubilation. Thus this
turning
over, since it is being carried out by means of a sign, is turned into
poisonousness. It is just like the poisonous food mentioned before. Here
can be
no turning over for someone who perceives a basis. For a basis is
poisonous and
has a range. Herein a person who belongs to the vehicle of Bodhisattvas
does not
train oneself thus. How now does
one train oneself? How does one take hold of
the wholesome root of the past, future and present Buddhas and Lords?
And how
does anything which is taken hold of become something which is
successfully
taken hold of? How does one turn over? And how does it become something
which is
successfully turned over into the supreme enlightenment?
Here the son or
daughter of a good family who belongs to the vehicle
of Bodhisattvas, and who does not want to calumniate Tathagatas, thus
rejoices
over all and any wholesome root, and turns it over thus: "I rejoice
in this
wholesome root which is considered in the way in which Tathagatas with
their
Buddha-cognition and their Buddha-eye know and see it, -its kind such as
it is,
its class such as it is, its quality such as it is, its own-being such
as it is,
its mark such as it is, and its mode of existence such as it is. And I
thus turn
this over in such a way as these Tathagatas can allow this wholesome
root to be
turned over into full enlightenment."
As one thus rejoices,
thus turns over, a Bodhisattva becomes free
from guilt. The righteousness of Buddhas, the Lords, is rejoiced in.
This
wholesome root becomes something which is turned over into full
enlightenment.
And one does not calumniate any Tathagatas. In this way one's turning
over
becomes a non-poisonous turning over, a great turning over, a turning
over into
the dharma-element; it becomes perfect, quite perfect, through this
earnest
intention and resolve of one thus turning over. Moreover, someone who
belongs to
the vehicle of Bodhisattvas turns this over with understanding all
morality,
concentration, wisdom, emancipation, vision and cognition of
emancipation, are
unincluded in any world of sense-desire, the world of form, the formless
world,
and as such these are neither past, future, nor present.
For everything that is
in any three periods of time or in any triple
world is unincluded in ultimate reality. In consequence the turning over
is also
unincluded, and so is the dharma [i.e. Buddhahood] into which this
process of
transformation is being turned, - if only one firmly believes this. As a
Bodhisattva turns over in such a way, such ones as this one is can never
again
lose the turning over, and it becomes unincluded, non-poisonous, a great
turning
over, a turning over of the dharma-element, perfect, quite perfect. But,
on the
other hand, as one settles down in what one may turn over, and treats it
as a
sign, one now turns it over wrongly. A Bodhisattva, however, turns over
with the
idea such as it is through this turning over into the dharma-element, as
the
Buddhas, the Lords know and permit it, this wholesome root becomes
something
which has been turned over into full enlightenment, successfully turned
over.
This is the right method of turning it over. And in this way it becomes
something that has been turned over into supreme enlightenment,
successfully
turned over.
The Lord: Well said,
Subhuti, well said. You perform the office of
the Teacher as you demonstrate Dharma to the Bodhisattvas. For it is
this
turning over, which is the turning over of the dharma-element, which is
the
turning over of a Bodhisattva. He thinks: "As the Buddhas and Lords
know and see
this wholesome root in this dharmahood, -its kind such as it is, its
class such
as it is, its quality such as it is, its own-being such as it is, its
mark such
as it is, its mode of existence such as it is, -so I rejoice in it as
these. And
as these grant permission, so I turn it over."
Considerations of Merit
This heap of merit of
a Bodhisattva, which is born from this turning
over of any Dharma-element, is
declared to be superior to the accumulation of
merit on the part of someone instigating to, and establishing in the ten
wholesome ways of action all beings in the great trichiliocosms which
are
countless as the sands of the Ganges. It remains superior also if these
beings
would gain the four trances, or the four Unlimited, or the four formless
attainments, or the five superknowledges; or equally if these become
Streamwinners, etc., to: Pratyekabuddhas. And yet this is not all. If
all beings
in all world systems set out for supreme enlightenment, and if, Subhuti,
each
single Bodhisattva were to furnish for aeons as countless as the sands
of the
Ganges all these beings in the various great trichiliocosms, countless
as the
sands of the Ganges, with all which may be needed...but give this gift
while
perceiving a basis...and now, proceeding in this manner, we imagine all
these
beings are a single one, and if each single Bodhisattva for aeons
countless as
the sands of Ganges did furnish all these Bodhisattvas with all these
may ever
need, and treat these with respect; if thus each single one of all these
Bodhisattvas all together would give this gift, do not these
Bodhisattvas on the
strength of this beget a great deal of merit?
Subhuti: A great deal
indeed, O Lord. This heap of merit defies
calculation. Surely if it were a material thing, it could not find room
in even
the great trichiliocosms countless as the sands of the Ganges.
The Lord: So it is,
Subhuti. And yet, this accumulation of merit,
due to giving on the part of any Bodhisattvas perceiving a basis, is
infinitesimal and even different, as concerns merit, when attempts are
made to
compare any such merit with anything whatsoever which may or even may
not be
begotten by someone belonging to the vehicle of Bodhisattvas, and who,
as taken
hold of by perfection of wisdom and by skill in means, affects this or
any
wholesome root so as to indicate to such it's turning over into full
enlightenment by means of this turning over of the dharma-element. For
although
the basis-perceiving Bodhisattvas give a good many gifts, these also
reckon
these gifts up as 'good' and 'many.'
Now, upon this, twenty
thousand Gods of the Four Great Kings, with
folded hands paid homage to Lord, and said: "This transformation
into
all-knowledge of wholesome roots by any having been taken hold of by
perfection
of wisdom and by skill in means, is a great transformation of
Bodhisattvas...for
it surpasses any and all accumulation of merit, derived from giving, of
any
Bodhisattvas basing such giving on something, however great it may
be."
So now, again upon
this one hundred thousand Gods of the
Thirty-three rain down on Lord heavenly flowers, incense, perfumes,
wreaths,
ointments, aromatic powders, jewels and garments. These worship the Lord
with
heavenly parasols, banners, bells, flags, and with rows of lamps all
around, and
with manifold kinds of worship. Playing on heavenly musical instruments
[in
honor of the Lord] these now say: "This transformation of
dharma-element is
surely a great transformation of any Bodhisattva, as it is in deed and
view
different than any and all heaps of accumulated merit resulting from
gifts of
Bodhisattvas having a basis in anything whatsoever, for this great
transformation is taken hold of by perfection of wisdom and skill in
means."
All the other classes
of Gods appear on this scene, worshipping
Lord, and now raise their voices saying: "It is wonderful, O Lord,
to any such
extent as this transformation of a wholesome root by these Bodhisattvas
which,
being taken hold of by perfection of wisdom and by skill in means, is
different
or other than any heap of merit of Bodhisattvas having a basis in
something,
even though it has accumulated for such a long time, and is procured by
such
manifold exertions."
Now the Lord speaks to
these Gods, from the gods belonging to the
Pure Abode downwards: "Let us leave the case of the accumulation of
merit of all
beings in countless world systems who are definitely set out for full
enlightenment, and any giving gifts for the sake of gaining full
enlightenment.
Let us also, in the same manner, consider the case of all beings in
countless
world systems which, having made a vow to gain full enlightenment, and
having
raised thoughts to enlightenment,
give gifts on the extensive scale described
before. In this other hand we consider a Bodhisattva, taken hold of by
perfection of wisdom and by skill in means, who takes hold of the
wholesome
roots of all the Buddhas, Bodhisattvas, Pratyekabuddhas and Disciples,
and of
all other beings also the wholesome roots which have been planted, will
be
planted, and are being planted, and who rejoices over these all in the
way
described above. Then infinitesimal and different is any accumulation of
merit
on the part of the former Bodhisattvas who give gifts while perceiving a
basis -
just because of this perceiving of any basis.
Subhuti: The Lord
describes the jubilation over the wholesome roots
of all beings as a most excellent jubilation. For what reason is this
jubilation
a most excellent one?
The Lord: If any
person belonging to the vehicle of Bodhisattvas
does not seize on this past, this future and present dharmas, does not
mind
these, does not get at these, does not construct, nor discriminate
these, does
not see nor review these, if one considers these with this conviction...'all
dharmas are fabricated by thought construction, unborn, not come forth,
not
come, not gone,' and this, 'no dharma is ever produced or stopped in
this past,
this future or present'; if one considers any dharmas in such a way,
herein
one's jubilation is in accordance with the true nature of such dharmas,
and so
is one's transformation [of any merit] into full enlightenment. This is
the
first reason why the jubilation of the Bodhisattva is a most excellent
one. The
meritorious work founded on giving on the part of Bodhisattvas who
perceive a
basis, who have a basis in view, is infinitesimal and quite different
when
compared with the transformation of the wholesome root by any
Bodhisattvas.
Moreover, Subhuti, someone who belongs to the vehicle of the
Bodhisattvas,
wanting to rejoice in the wholesome roots of all Buddhas and Lords,
rejoices in
such a way: "As emancipation is unoriginated, [since the obstacles
from
defilements and from the recognizable have ceased], so the gift; so the
morality, etc.; so the jubilation, so the meritorious work founded on
jubilation; as emancipation, so transformation, so Buddhas and
Lords,
Pratyekabuddhas and Disciples who have entered Parinirvana; as
emancipation, so
transformation, so are any dharmas which are seen as past, or stopped;
and
likewise the dharmas which are seen as future, or not yet produced; and
the
dharmas which are seen as present, or proceeding just now; as
emancipation so
all seen as past, future and present Buddhas and Lords. Thus, I rejoice
with the
most excellent jubilation in the true nature of any dharmas, which are
unbound,
unfreed, unattached. So, now I
turn this meritorious work founded on jubilation
over into full enlightenment; but really no turning over takes place, as
nothing
is passed on, nothing destroyed. This is the second reason why the
jubilation of
the Bodhisattva is a most excellent one.
But to return to the
question of merit. Let us now consider this
case here as all these beings in countless world systems are definitely
set out
for full enlightenment, and so, in order to advance to full
enlightenment,
these, for countless aeons undertake the obligation of observing
morality, i.e.
good conduct of body, speech and
mind, - but while perceiving a basis.
Nevertheless their accumulation of merit is infinitesimal compared with
this of
a Bodhisattva's limitless equanimity derived from jubilation, - merely
due to
this simple fact in which these beings in countless world systems
perceive a
basis. And the same is true, if
all these beings for countless aeons practice
patience, although these were ever so much abused, struck and reviled;
or if
these practice vigour, and under no circumstances would be cast down, or
conquered by sloth and torpor; or, finally, if these enter the trances.
As long
as any such as these carry out such practices while perceiving a basis,
any
merit is infinitesimal compared with this of any Bodhisattva who
rejoices over
the wholesome roots of all beings with the most excellent yet equanimous
jubilation, and transforms this wholesome root into supreme
enlightenment.
Chapter VII
HELL
Hymn to The
Perfection of Wisdom
Sariputra: Perfection
of wisdom, O Lord, is accomplishment of
cognition of all-knowing. Perfection of wisdom is realized as
all-knowledge.
The Lord: So it is,
Sariputra, as you say.
Sariputra: Veneration
towards perfection of wisdom polishes away
obscurities, revealing light, O Lord. I pay homage to perfection of
wisdom! She
is worthy of homage. She is
unstained, and thus entire worlds along with
complete systems cannot stain her. Regardless whether viewed from, in or
as
absolute unification, beings come to reveal her as spontaneous source of
light,
having dispelled any limitations, and things of any triple worlds.
Holding her
in supreme reverence leads beings away from blinding darkness caused by
defilements and wrong views. As this is her nature, we find shelter.
Most
excellent is her impartial abiding. Within us she is revealed as cause
to seek
the safety of wings of enlightenment. Realization of her brings light to
the
blind. Our being is permeated by her light so all fear and distress may
be
forsaken within her revelation. Veneration of her aquires the five eyes,
and
shows this path to all beings. She herself is an organ of vision. Her
knowledge
disperses the gloom and darkness of delusion. She does nothing about all
dharmas. She becomes the path and guide any who have strayed on to an
obscure
road. She is identical with all-knowledge. She never produces any dharma
because
she cast off any residues relating to both kinds of coverings, these
produced by
defilements and these produced by any thing whatsoever. She does not stop any
dharma, herself unstopped and unproduced...is this perfection of wisdom.
She is
mother of the Bodhisattvas, on account of emptiness of own mark. As the
donor of
the jewel of all Buddha-dharmas she brings about the ten powers (of a
Buddha).
She cannot be crushed. She protects the unprotected with the help of the
four
grounds of self-confidence. She is the antidote to birth-and-death. She
reveals
this clear knowingness of the true nature of any own-being of all
dharmas, for
she does not stray away from it. The perfection of wisdom of Buddhas,
the Lords,
sets in motion this wheel of Dharma.
Predominance of Perfect Wisdom Over
Other Perfections
How does a Bodhisattva stand
in perfection of wisdom, how attend and pay
homage to it?
The Lord: In every way the perfection of wisdom is
treated as our
teacher.
Sakra now asks
Sariputra: Wherefrom, and for what reason does this
question of the holy Sariputra arise?
Sariputra: It arises
as I hear it said, "a Bodhisattva being taken
hold of by perfection of wisdom and skill in means transforms into
all-knowledge
any so-called meritorious work founded on jubilation. Ones such as these delve
even beyond the entire meritorious works founded on giving, morality,
patience,
vigour, and trance of all Bodhisattvas observing any basis
whatsoever." It is
just perfection of wisdom which guides these five perfections in their
intention
and direction on this path toward all-knowledge. Just as, Kausika,
people born
blind, one hundred, or one thousand, or one hundred thousand of them,
cannot,
without a leader, go along a path and get to a village, town or
city; - just
so, Giving, Morality, Patience, Vigour and Trance cannot alone be called
'perfections,' for without perfection of wisdom these are as if born
blind, here
now without their leader and unable to traverse the path to
all-knowledge, and
still less can these reach all-knowledge. However, as Giving, Morality,
Patience, Vigour and Trance are taken hold of by perfection of wisdom,
now these
are in deed and propriety termed 'perfections', for these five
perfections
acquire this organ of vision which enables these to evolve along this
path to
all-knowledge, and to reach all-knowledge.
Nothing
Procured
by Perfect Wisdom
Sariputra said to the
Lord: How does any Bodhisattva consummate
perfection of wisdom?
The Lord: By pure
cognition and establishment in one's view of the
non-consummation of form, feeling, perception, impulse, and
consciousness. The
non-consummation of the five skandhas, this is called 'consummation of
perfection of wisdom'. In this way nothing is affected, so the
consummation of
the five skandhas is called consummation of perfection of wisdom.
Sariputra: When
perfection of wisdom is consummated by such a
consummation, what dharma, or what of any phenomena whatsoever does it
procure?
The Lord: When
consummated in such a way, perfection of wisdom does
not procure any dharma, and in consequence of this fact she comes to be
styled
'perfection of wisdom.'
Sakra: So, O Lord,
perfection of wisdom does not even procure
all-knowledge?
The Lord: Perfection
of wisdom does not procure even this, as this
is formed as, or from some basis, or some mental process, or some
volitional
act.
Sakra: So, how does
perfection of wisdom procure?
The Lord: In so far as
this does not procure, to this extent this
procures.
Sakra: This is
wonderful, O Lord, to see any extent to which
perfection of wisdom neither produces nor stops any dharma. For the
purpose of
non-production and of non-stopping of all dharmas is perfection of
wisdom set
up, without, however, being really present.
Subhuti: If any
Bodhisattva perceives this also, one might keep far
away from perfection of wisdom, treating this as worthless and
insignificant,
and fail to act on it.
The Lord: This is
quite true. For here perfection of wisdom is lit
up, and here form does not become lit up, nor other skandhas, nor any
fruits of
this holy life, up to Buddhahood.
Subhuti: Perfection of wisdom is great perfection, O
Lord!
Why the Perfection
of Wisdom is Great
[Perfection of Wisdom is here stated
as the Great Perfection.
...not bad
for 1st Century.]
The Lord: Tell what
you think, Subhuti, in what manner is perfection
of wisdom a great perfection?
Subhuti: This neither makes form (solidity), feelings
(sensations),
perceptions (experiences) will (volition), and consciousnesses (states
of mind)
greater nor smaller, and does not assemble nor disperse form, etc. This also
neither strengthens nor weakens the powers of Tathagata, nor does this
assemble
or disperse these. This does not
even make all-knowledge greater or smaller,
nor does this assemble or disperse it. For all-knowledge is unassembled
[uncollected] and undispersed [undisturbed]. In the event any Bodhisattva
perceives even this, one courses not in perfection of wisdom, so how
much more
so if one forms the notion: "Thus do I, endowed with cognition of
all-knowing,
demonstrate dharma to beings, thus do I lead these beings to final
Nirvana." For
this apprehension of these beings is a basis fact, for when one says,
"I lead
these beings to final Nirvana," this cannot be an outcome of
perfection of
wisdom. This indeed is a great basis of apprehension on one's part. For
the
absence of own-being in beings needs to be known as belonging to the
very
essence of perfection of wisdom. One needs know this perfection of
wisdom is
without own-being in the same way in which beings are without
own-being; also,
perfection of wisdom is unthinkable, because beings are naturally as
well; also
perfection of wisdom has an indestructible nature because beings do as
well;
and perfection of wisdom taken as it naturally is, does not undergo any
process
which leads to enlightenment as well...for beings, as these are
naturally, do
not undergo such a process ; also this way in which Tathagatas arrive at
full
possession of powers is understood as the way in which beings arrive
thus at
full possession of their power. It is in this manner which perfection of
wisdom
is the great perfection. [rdzogs chen]
Causes of Belief in
Perfection of Wisdom
Sariputra:
Bodhisattvas reborn here, resolutely believe or have
direct knowing in deep perfection of wisdom without hesitation, doubt or
stupefaction, here these decease and enduring beyond any duration do
these
practice. These ones following this doctrine of perfection of wisdom,
understand
its meaning, and instruct others in it both by any method which reveals
the
meaning and by any method which reveals the doctrine.
The Lord: Thus it is,
Sariputra. One can know this as such
Bodhisattvas are reborn here as decease in other world systems in which
one
honors and questions Buddhas, the Lords. Any such Bodhisattvas as
decease in
other world systems in which one honors and questions Buddhas, the
Lords, are
reborn here and upon hearing this deep perfection of wisdom being
taught,
identify perfection of wisdom as teacher, and are definitely convinced
beyond
even such questions one is face to face with ones teacher...such a one
can know
one sees the teacher. As
perfection of wisdom is being taught, and as one
listens attentively, pays respect to this even before one hears this,
and does
not cut this story short...such a Bodhisattva is known as one practicing
for
long, even beyond duration. And
as well, one herein honors many Buddhas.
Subhuti: Is it at all
possible to hear perfection of wisdom, to
distinguish and consider her, to make statements and to reflect about
her? Can
one explain or learn such as because of certain attributes, tokens or
signs this
is perfection of wisdom, or such as here this is perfection of wisdom,
or over
there...that is perfection of wisdom?
The Lord: No indeed,
Subhuti. Perfection of wisdom cannot be
expounded, learned, distinguished, considered, stated, or reflected upon
by
means of any or all skandhas, nor by means of any or all elements, nor
means of
any or all sense-fields. This is a consequence of fact. All dharmas are
isolated, absolutely isolated without any basis, as said and known. Nor
can
perfection of wisdom be understood other than by the skandhas, elements
or
sensefields. For just the very skandhas, elements and sense-fields are
empty,
isolated and calmly quiet. [without basis] It is thus, Subhuti, as perfection
of wisdom and skandhas, elements and sense-fields are neither many as
more than
one, nor even one, nor one divided. [again, without basis] As a result of
emptiness, isolatedness and quietude these cannot be apprehended. The
lack of a
basis of, or for apprehension in any and all dharmas, this is called
'perfect
wisdom.' Whatever, wherever, whenever, or however pure cognition reveals
no
perception, appellation, conception, contrivance or conventional
expression,
hereof one speaks 'perfection of wisdom.'
Subhuti: For how long
is any Bodhisattva known as one who practices,
who makes endeavours about this deep perfection of wisdom?
The Lord: One must
make one's own distinction in this, owing to the
unequal endowment of different Bodhisattvas.
Causes and Consequences of
Disbelief
It is quite possible some Bodhisattvas, although perhaps seeing or
having seen
many hundreds, many thousands, many hundreds of thousands of Buddhas, and
have
led and continue to lead the holy life, in any present 'time' may
nevertheless
have no faith in perfection of wisdom. The reason is now as whenever,
some have
no respect for this profound perfection of wisdom as it is taught, even
in the
presence of Buddhas and Lords. Wherever might be a lack of respect for
this is
also in like measure a lack of desire to learn more about this, a lack
of honor
recognized in this, and thus a lack in faith and unwillingness to ask
questions.
Lacking in faith these hereupon walk out of assemblies. It is just
because in
any past these have produced, accumulated, piled up and collected karma
conducive to the ruin of dharma that also at any present these walk out
when
this deep perfection of wisdom is being taught. From the lack of
respect,
without faith and firm belief in perfection of wisdom, these lack also
in accord
either in body or in thought. Lacking in accord these do not know, see,
recognize or make known this perfection of wisdom. First any such as these
do
not believe, and so do not hear, so as to not see, and here these do not
recognize this and thus produce, accumulate, pile up and collect karma
conducive
to the ruin of dharma within these lives, any and ultimately all. This
in its
turn will bring about karma conducive to weakness in wisdom. This in its
turn
will make such as these refuse, reject and revile this perfection of
wisdom
while it is being taught, and so rejecting this will walk out. But by
rejecting
this perfection of wisdom these reject the all-knowledge of Buddhas and
Lords,
past, future and present. Not content with having vitiated merely their
own
continuities, so too these as if all aflame, deter, dissuade, turn away
others
also, -beings of less intelligence, seemingly less wisdom, merit and
wholesome
roots, endowed with but a little faith, affection, serenity, and
desire-to-do,
beginners, essentially unqualified, -trying to take away even what
little faith,
affection, serenity and desire-to-do may be present. These bid one not
to train
in this, and finally declare this is not the Buddha's word. These first
vitiate
and estrange their own communities, and even those of 'others'. Hereby
these
calumniate perfection of wisdom. To calumniate perfection of wisdom
means to
calumniate all-knowledge, and hereof the past, future and present
Buddhas. These
cause themselves removal from the presence of the Buddhas and Lords,
self-deprived of Dharma, self-expelled from Sangha. In each and every
way these
will be, of their own-self's shut out from Triple Jewel. Such activities cut
down the welfare and happiness of all-beings, and these will collect
karma
conducive to the great hells. As these have raised such
karma-formations, these
will be reborn in great hells, for many hundreds of years, many
thousands of
years, indeed for many hundreds of thousands of niyutas of kotis of
aeons. From
one great hell these will pass on to another. After a long time this
world of
these is consumed by fire. Yet such as these are hurled into the great
hells in
another world system, and again these pass on from great hell to great
hell.
When also such as this world is consumed by fire, yet still these are
hurled
into the great hells in another world system, here still these pass on
from
great hell to great hell. When also this world is consumed by fire, this
karma
of ones such as these is still unexhausted, still has some residue of
efficacy
and, deceasing now here, these are still reborn in great hells and
experience
great sufferings in these, until the time when yet even this world is
once more
consumed by fire. These still as
even unto our own-selves, as we see,
experience a karma which involves many painful feelings. And why?
Because their
teachings are so misleading.
Sariputra: Does not
even the effect of the five deadly sins bear no
proportion to this misconduct of mind and speech?
The Lord: It does not.
All these ones opposing perfection of wisdom
and dissuading others from it are beings like unto ones by and to whom
are not
granted any vision. How can any become intimate with these, how can any
gain
wealth, honor, position? As a matter of fact, regard these as defamers
of
dharma, as mere rubbish, as pitchguards, as mere vipers. These are
beings
breeding misfortune, these ruin anyone listening. Regard these seeking
to defame
perfection of wisdom as beings which seek to defame Dharma.
Sariputra: The Lord
has not told us about the length of time such a
person must spend in the great hells.
The Lord: Leave that alone,
Sariputra. If this were announced,
anyone hearing it needs to beware lest hot blood spurt from their
mouths, lest
any incur death or deathly pain, lest harsh oppression weigh any down,
lest the
dart of grief enter their hearts, lest any drop down with a big fall,
lest any
shrivel up and wither away, lest any be overpowered by great fright.
So...the
Lord refused to answer the Venerable Sariputra's question. For a second
time,
for a third time the Venerable Sariputra spoke thus to the Lord: Tell
me, O
Lord, the length of such a person's sojourn in hell, as a guidance for
future
generations.
The Lord: Because one
has brought about, accumulated, piled up and
collected this karma of mind and speech one must sojourn for a long
while in the
great hells. Just so much guidance will be given to future generations,
so one
will, in consequence of the unwholesome karma-formations of this
misconduct of
speech and mind, experience pain for just so long. The mere announcement
of the
measureless magnitude of one's pain will be a sufficient anxiety to
virtuous
sons and daughters of good family.
The mere announcement will turn any of these
away from activities conducive to the ruin of dharma, so even now these
cause
formations of merit, and these ones will not reject the good dharma,
even to
save their lives, for these do not wish to meet with such pains.
Subhuti: Such a person
needs become well-restrained in the deeds of
one's body, speech or mind. For so great a heap of demerit is begotten
by such
false teaching. Which, O Lord, is the deed, or are the deeds begeting so
great a
heap of demerit?
The Lord: Such false
teachings do. Just here are deluded beings,
persons who, having left the world for the well-taught Dharma-Vinaya,
decide to
defame, to reject, to oppose this perfection of wisdom. But to oppose
the
perfection of wisdom is to oppose the enlightenment of Buddhas and
Lords. And
this means one opposes such all-knowledge of Buddhas and Lords in this
past,
future and present. To oppose all-knowledge means to oppose Dharma. To
oppose
Dharma means to oppose the community of Disciples of Tathagatas. And as
one
opposes also the community of Disciples of Tathagatas, such a one is shut
out in
each and every way from the Triple Jewel. One is acquiring an
unwholesome
karma-formation which cannot be equaled, for such is immeasurable and
incalculable.
Subhuti: For what
reason do these lack faith, and oppose this
perfection of wisdom?
The Lord: Such as
these are beset by Mara. One's karma is conducive
to weakness in wisdom, and so one has no faith or serene confidence in
profound
Dharma. Endowed with those two evil dharmas one opposes this perfection
of
wisdom. Moreover, Subhuti, this person will be one who is in the hands
of
friends which are other than good; or may be one who has not yet
practiced; or
one who has settled down in the skandhas and determined a basis for
things; or
one who exalts oneself and deprecates others, looking out for faults.
Endowed
also with these four attributes is this person believing this perfection
of
wisdom needs opposition whenever and wherever this is being taught.
Chapter VIII
PURITY
Depth and Purity of
Perfect Wisdom
Subhuti: It is hard to
gain confidence in perfection of wisdom if
one is unpracticed, lacks in wholesome roots and is in the hands of any
friend
who may be other than good, this friend being any one possessed of less
than
right intent, speech, action, and concentration toward countless beings.
The Lord: So it is,
Subhuti. It is hard to gain confidence in
perfection of wisdom if one is unpracticed, has only diminutive
wholesome roots,
is dull-witted, does not care, learns little, displays inferior
understanding of
wisdom, relies on any friends who may be other than good, is not eager
to learn,
and who is unwilling to ask questions and who remains unpracticed in
wholesome
dharmas.
Subhuti: How deep
indeed Lord, how profound is perfection of wisdom,
as being so hard to gain confidence in?
The Lord: Form is
neither bound nor freed, because form has no
own-being as innate, inherent, or individualized in any true or absolute
sense.
Any material process is wont to be assumed if, or as any do not
exist. Any
starting point of any material process [or an equivalent to form] is
neither
bound nor freed within or beyond any perceptibility, because any
starting point
of any material process is without own-being. Any end of material process is
likewise without own-being, because in this same way, any truly profound
explicitness of being, be-ness, or presence, cannot exist as any part of a
nonexistent own-being of some present form. Discursive facts within and of
themselves are ephemeron, illusive, and transitory. And this same applies for
any remaining skandhas, i.e., feeling, perception, impulse, and
consciousness.
In short...any 'thing' whatsoever.
Subhuti: It is hard,
it is exceedingly hard Lord, to gain confidence
in perfection of wisdom if one is unpracticed, has planted no wholesome
roots,
is in the hands of any friend who may be other than good, has come to be
or is
under what is descried to be the sway of Mara, is lazy or of small
vigour, or is
not attentive to mindfulness.
The Lord: So it is,
Subhuti. Because purity of form is identical
with purity of fruit, and purity of fruit is identical with purity of
form. It
is thus this purity of form and this purity of fruit can neither be
multiplied
nor counted as two, nor are these one divided. And Subhuti, not even can these
be counted as one, as these have no basis, no ground from which to
determine any
singleness. Neither can these be
broken, nor cut apart. It is thus, as this
purity of form comes from purity of fruit, and purity of this fruit from
this
purity of form. And the same relevance exists between purity of form and
purity
of all-knowledge. The same applies to any other skandhas whatsoever.
Sariputra: Fathomless,
O Lord, is perfection of wisdom!
The Lord: From purity
is revealed dissolution of defilement and
obscurity.
Sariputra: A source of
illumination beyond any source is perfection
of wisdom
The Lord: From purity.
Sariputra: A light is
perfect wisdom.
The Lord: From purity.
Sariputra: Not subject
to rebirth is perfect wisdom.
The Lord: From purity.
Sariputra: Free from
defilement is perfect wisdom.
The Lord: From purity.
Sariputra: Here is
neither attainment nor reunion as perfect wisdom.
The Lord: From purity.
Sariputra: Perfect
wisdom does not reproduce anyself.
The Lord: From purity.
Sariputra: Here is
absolutely no rebirth of perfect wisdom, whether
in any
world of sense-desire,
or in any world of form, or in any formless
world.
The Lord: From purity.
Sariputra: Perfect
wisdom neither knows or perceives.
The Lord: From purity.
Sariputra: What does
perfect wisdom neither know nor perceive?
The Lord: Form, and
the other skandhas. And why? From purity.
Sariputra: Perfect
wisdom neither helps nor hinders all-knowledge.
The Lord: From purity.
Sariputra: Perfect
wisdom neither gains nor abandons any dharma.
The Lord: From purity.
Subhuti: The purity of
form, etc., is due to purity of self.
The Lord: Because such
is absolutely pure.
Subhuti: The purity of
fruit, and purity of all-knowledge, are due
to
purity of self.
The Lord: Because of
such absolute purity.
Subhuti: The absence
of attainment and reunion is due to purity of
self.
The Lord: Because of
such absolute purity.
Subhuti: The
boundlessness of form, etc., is due to boundlessness of
self.
The Lord: Because of such absolute
purity.
Subhuti: Any
Bodhisattva who understands such thus, is perfect
wisdom.
The Lord: Because of
such absolute purity.
Subhuti: Moreover,
perfection of wisdom does not stand on any shore
on this side,
nor on any shore
beyond, nor athwart the two.
The Lord: Because of
such absolute purity.
Subhuti: A Bodhisattva
treating even insight as any object of
perception,
hereby parts from
perfection of wisdom, and gets far away from such.
Attachments
The Lord: Well said, Subhuti. For also names, as any things whatsoever
are
called and assumingly adjudicated as such, and signs, as any one thing or group
of things owing or lending any more or less or even equal
substantialness or
reality to another, are sources of attachment.
Subhuti: It is
wonderful, O Lord, to see any extent to which
perfection of wisdom is well learned, well explained, well rounded off.
The Lord
even announces these sources of attachment.
Sariputra: Which,
Subhuti, are these attachments?
Subhuti: It is an
attachment if one perceives any skandhas are
empty, or past dharmas are past dharmas, future dharmas are future
dharmas, and
present dharmas are present dharmas. Such are merely names. It is an
attachment
if one forms any notion such as "someone who belongs to the vehicle
of the
Bodhisattvas begets a great a heap of merit through one's first
production of
any thought of enlightenment."
Such are merely signs.
Sakra: In which
manner, Subhuti, is any thought of enlightenment a
source of attachment?
Subhuti: One is
attached as one perceives of any thought of
enlightenment as "this is a [any] first thought of
enlightenment," and one now
thinks to convert such to full enlightenment while conscious one is
doing so.
For it is quite impossible to turn over essential original nature of
thought, by
thought. Any thought or thing neither is nor is not as truth and
reality, as one
is merely aware as such, and merely indicates in some way or fashion, such to
such ('others') within Suchness.
To reveal or have such
revealed in this way, one does not waste any self or
thing away, and the manner which one rouses others to Suchness is the
sanction
of Buddhas. As such, one succeeds in abandoning any and all points of
attachment.
The Lord: Well said,
Subhuti, you make Bodhisattvas aware of these
points of attachment. I now announce other, more subtle attachments.
Listen to
these well, and pay good attention as I teach these to you.
Say on, O Lord, and
the Venerable Subhuti listened in silence.
The Lord: Here
Subhuti, any son or daughter of good family, full of
faith, attends to Tathagata through some sign. But, so many signs, so
many
attachments! Such as this is also, Subhuti, from signs comes attachment.
It is
in this way of being, as this one is conscious, that one rejoices in all
dharmas
with no outflows of Buddhas and Lords thought of as either past, or of
some
future or even this present.
After such rejoicing one simply turns over into
full enlightenment any wholesome root which is associated with one's act
of
jubilation. As a matter of difference however, this true nature of even
these
dharmas is neither past, nor future, nor present; for such lie quite
outside any
of these three periods called time.
For this reason such cannot be converted,
for as Suchness this quite simple truth is such as any dharmas
whatsoever cannot
be treated as any sign, nor as any objective support, and in absolute truth can
neither be seen, nor heard, nor felt, nor known, for any and all of
these
involve one's illusive self in this much more complicated process of
be-ing as,
perhaps, over and against this simple nature as such. (?)
Non-Attachment
Subhuti: Beyond any
depth, beyond any presence, O Lord, is
essential original nature of dharmas.
The Lord: Because such
is isolated.
Subhuti: Unfathomable
is essential nature of perfect wisdom.
The Lord: As any and
all essential nature is pure and isolated, here
is revealed perfection of wisdom as deepening toward essential nature,
yet not
as perfect wisdom.
Subhuti: Isolated is
essential nature as perfect wisdom. I pay
homage to perfection of wisdom.
The Lord: Also all dharmas are isolated
as essential nature. And the
isolatedness of essential nature to all dharmas is identical with
perfection of
wisdom. For Tathagatas fully know all dharmas as not made.
Subhuti: Here do all
dharmas have the character of not being fully
known by the Tathagatas?
The Lord: It is just
through essential nature these dharmas are not
some'thing'. Nature for such as these is no-nature, and no-nature are
these as
nature. All dharmas have one mark only, i.e. no mark. It is for such a
reason
all dharmas have a character of not being fully known by Tathagatas.
Here are no
two natures of dharma, but just one single one is nature of all dharmas.
And
nature of all dharmas is not nature, and no-nature is their nature. It
is thus
all these points of attachment are abandoned.
Subhuti: Deepening
still, O Lord, is perfection of wisdom.
The Lord: Through
depth such as this is like unto space.
Subhuti: Hard to understand,
O Lord, is perfection of wisdom.
The Lord: Nothing is
fully known by the enlightened.
Subhuti: Unthinkable,
O Lord, is perfection of wisdom.
The Lord: Perfection
of wisdom is neither some'thing' thought can
know, nor which thought may even have any access to.
Subhuti: As such, not
some'thing' made is perfection of wisdom, O
Lord.
The Lord: As such,
neither can maker be apprehended nor any'thing'
be made.
Subhuti: How under these
or any circumstances, does any Bodhisattva
course as perfect wisdom?
The Lord: A
Bodhisattva courses as perfect wisdom if, while coursing
one does not course in skandhas; or if one does not course in any
conviction
such as skandhas are impermanent or are empty, or these are neither
defective
nor entire. And if one does not even course in any conviction such as
form is
neither any defectiveness nor entirety of itself as form, and the same
for any
'other' skandhas, one courses as perfect wisdom, but only inasmuch as
any
perceptible manifestation to any of us may allow, or to such a greater
or lesser
degree as one may for one's self make perceptible. Whatsoever degree this may
or may not come to be, to be sure perfect wisdom is beyond even such.
Subhuti: It is
wonderful, O Lord, how well such reasons for
attachment and non-attachment of Bodhisattvas is explained.
The Lord: One courses
in perfect wisdom if one does not course in
any idea such as form is with attachment, or without attachment. And as
for
form, so for any other skandhas, the sight organ, etc., to even such as
feeling
born from eye contact; so for any physical elements, the six
perfections, the
thirty-seven wings of enlightenment, the powers, any grounds of
self-confidence,
any analytical knowledge, the eighteen special Buddha-dharmas and fruits
of holy
life, from the fruit of a Streamwinner to all-knowledge. When one
courses thus,
a Bodhisattva does not generate attachment to anything, from form to
all-knowledge. For all-knowledge is unattached, it is neither bound nor
freed,
and here is no-thing whatsoever which can rise above or beyond this,
such as
this is, even unto any self. It is thus, Subhuti, Bodhisattvas course in
perfect
wisdom through rising completely above any and all attachments. [196]
Like
Space or an Echo
Subhuti: It is
wonderful, O Lord, how deep is this Dharma, I mean
perfection of wisdom. Demonstration neither diminishes nor increases
this.
Non-demonstration also neither diminishes nor increases this.
The Lord: Well said,
Subhuti. It is just as if any Tathagatas,
during one's entire life, speak in praise of space, without hereby
increasing
the volume of space; and space does not diminish either, while one is
not
speaking in praise for it. Or, it is as with an illusory man. Praise
neither
penetrates him nor wins him over. When here is no praise he is neither
affected,
nor frustrated. So, true nature of any or all dharmas is just so,
whether such
gets demonstrated or not.
Subhuti: A doer of
what is hard is any Bodhisattva who, while
coursing in perfection of wisdom, neither loses heart nor gets elated;
who
persists in making endeavours about this and does not turn back. Any
development
toward revealing perfect wisdom through dissolution of, or as any and
all
obscuration, is like some sort of development toward space. Homage is
paid to
any Bodhisattvas who are armed with this armor. For with space these
want to be
armed when, for the sake of beings these put on the armor. Armed with
great
armor is a Bodhisattva, a liberator is any Bodhisattva when one wants to
be
armed with an armor, and win full enlightenment for the sake of beings
who are
like space, who are like the realm of dharma. Such is one who wants to
liberate
like unto space, one who aspires even to get rid of space, one who has
won this
armor of this great perfection of vigor, this Bodhisattva who is armed
with this
armor for the sake of beings who are like unto space, who are like unto
this
realm of Dharma.
Hereupon a certain
monk saluted the Lord with folded hands and said
to the Lord: I pay homage, O Lord, to perfection of wisdom! For such
neither
produces nor stops any dharma whatsoever.
Sakra: If someone,
holy Subhuti, makes efforts about this perfection
of wisdom, what are these efforts about...or toward?
Subhuti: One makes
efforts about or toward space. And one makes
one's efforts about or toward a mere vacuity if one decides to train as
perfect
wisdom or to work toward such as perfection of wisdom.
Sakra: Please, O Lord,
command me to shelter, defend and protect any
son or daughter of good family who bears in mind this perfection of
wisdom!
Subhuti: Sakra, can
you see any dharma which you intend to shelter,
defend and protect?
Sakra: Not so, holy
Subhuti.
Subhuti: So when a
Bodhisattva stands in perfection of wisdom as
this is being expounded, just this is one's shelter, defense and
protection. On
the other hand, if and when one is lacking in view of perfect wisdom,
beings and
ghosts looking for entry will gain entrance into one such as this. One
does,
however, want to arrange shelter, defense and protection for a
Bodhisattva
coursing in view of perfect wisdom. What do you think, Kausika, are you
able to
arrange shelter, defense and protection for an echo?
Sakra: Not so, holy
Subhuti.
Subhuti: Just so, any
Bodhisattva coursing and dwelling in view of
perfect wisdom, comprehends all dharmas are like an echo. One does not
think
about such, does not review, identify, or perceive such, and knows such
dharmas
do not exist, their reality does not appear, cannot be found, cannot be
got at.
If one dwells thus, one courses in view of perfect wisdom.
Conclusion
Hereupon and through the
Buddha's might the four Great Kings in this
great trichiliocosm, and all these Sakras, Chiefs of Gods, and all these
great
Brahma Gods, and Sahapati, the great Brahma -all came to this place the
Lord is.
Reverently these are saluting the
Lord's feet with their heads and are walking
three times round the Lord, and are now standing on one side. Through
the
Buddha's might and through his miraculous power their minds were
impressed by
sight of a thousand Buddhas.
In these very words,
by these monks called Subhuti, etc., is this
very perfection of wisdom being expounded, just this very chapter of
perfection
of wisdom. With reference to just this these Sakras, Chiefs of Gods, ask
questions and counter-questions. At this very spot of earth is just this
perfection of wisdom being taught. Maitreya also, the Bodhisattva, the
great
being will, as he wins the supreme enlightenment at this very spot of
earth,
teach this very same perfection of wisdom.
Chapter IX
~PRAISE~
Perfect Wisdom Perfectly Pure
Subhuti: To call this 'perfect
wisdom,' O Lord, is merely giving this a name.
And what this name corresponds to cannot be got at. One speaks of a
'name' with
reference to any merely nominal entity. Even perfection of wisdom cannot
be
found or got at. In so far as this is a word, in so far is this perfect
wisdom;
in so far as this is perfect wisdom, in so far is this a word. No
duality of
dharmas between these two can either be found or got at. For what reason
does
Maitreya, the Bodhisattva, the great being, as he wins the supreme
enlightenment, preach just this very same perfection of wisdom at this
very spot
of earth in just these same words?
The Lord: The reason
is Maitreya will give cause to this fading away
of any and all obscurations to his understanding, fully enlightened, the
fact
these skandhas are neither permanent nor impermanent, for such are
neither bound
nor freed, as these are absolutely pure.
Subhuti: Perfectly
pure indeed is perfection of wisdom.
The Lord: Perfect
wisdom is perfectly pure as any and all skandhas
are pure, and so, do to non-production are perfectly pure, their non-stopping,
their non-defilement and their non-purification. This is pure as space
is pure
and skandhas are stainless, and any defiling forces cannot in truth take
hold of
such as these. Perfect wisdom is perfectly pure for, like space or an
echo, such
is unutterable, incommunicable, and offers no basis for apprehension.
Such is
perfectly pure as being not covered by any dharma, either stained or
stainless.
Effects of
Perfect Wisdom
Subhuti: It is indeed
a great gain to these sons and daughters of
good family such as these even come to hear of such perfection of
wisdom. How
much greater the gain as these take up, bear in mind, recite, study,
spread,
teach, explain and master this. Their eyes, ears, nose, tongues and
bodies come
to be free from disease, and their minds free from stupefaction. These
do not
die any violent death. Many thousands of Gods follow closely behind.
Whenever,
on the eight, fourteenth and fifteenth day, one talks Dharma, any son or
daughter of good family teaches perfection of wisdom, so here as well
one begets
a great deal of merit.
The Lord: So it is,
Subhuti. Many thousands of Gods, Subhuti, follow
closely behind this son or daughter of good family, and many thousands
of Gods
come to this place as perfect wisdom is being elucidated and revealed.
Desirous
of hearing Dharma, these, all of these, protect any preacher of Dharma
who
teaches perfection of wisdom to any with right intentions and the
propensity to
listen and learn. For perfect wisdom is most precious in the world with
its
Gods, beings and Asuras. This also is a reason why such a person begets
a
different type of merit than any which might be considered as great merit.
On
the other hand, here also are many obstacles to this deep perfection of
wisdom
being written, taken up, borne in mind, recited, studied, spread,
developed,
explained and repeated. For very precious things provoke much hostility.
The
more excellent such teachings are, the more violent the hostility. But
this is
most precious in entire world systems, this perfection of wisdom which
is being
undertaken for the benefit and happiness of these worlds by showing all
dharmas
as being neither produced nor destroyed, neither defiled nor
purified. And
perfect wisdom does not cling to any dharma, nor defile any dharma, nor
take
hold of any dharma. Any and all dharmas neither exist nor are any got
at. As it
is not apprehended perfection of wisdom is without any stain. 'To be
free from
stains,' is the same thing as perfect wisdom and it is the same thing
such as
skandhas are free from stains as perfect wisdom is without any stain. A
Bodhisattva courses in perfect wisdom if one does not perceive even this,
for
beyond perception and concepts is perfect wisdom. Moreover, this
perfection of
wisdom neither enters nor places anything like 'itself' into any dharma,
neither
reveals nor defines any dharma, and neither brings in any dharma nor
carries one
away.
The Second Turning of the
Wheel of Dharma
So, hereupon a great
many thousands of Gods in this intermediate
realm call out aloud with cries of joy, waving their garments, and
saying: We
now indeed see this second turning of the wheel of dharma taking place
in
Jambudvipa!
The Lord: This, Subhuti, is
not the second turning of the wheel of dharma.
No dharma can be turned forwards or backwards. Just this is a
Bodhisattva's
perfection of wisdom...just this approaches the pinnacle of perception
and
concept as this great perfection. This is beyond any such thing as
turning.
Subhuti: This is a
great perfection of any Bodhisattva who,
unattached to all dharmas, wants to know full enlightenment, and who yet
is not
enlightened about any dharma, or who turns the wheel of dharma and yet
does not
show up any dharma. For no dharma is here got at, no dharma is
indicated, and no
dharma moves on any dharma. For absolutely, reproduction is alien to all
dharmas. Nor does, nor can any dharma turn back any other dharma. From
the
beginningless beginning any and all dharmas are not being reproduced,
since
their essential nature is isolated.
The Lord: So it is,
Subhuti. For emptiness does neither proceed nor
recede, and such holds good also for the Signless and the Wishless. To
demonstrate this is to demonstrate all dharmas. But no one has
demonstrated
this, no one has heard this, no one has received this, and no one
realizes this,
in this past, present or future. Nor by this demonstration of dharma
does anyone
ever go to Nirvana. Nor by this demonstration of dharma has anyone ever
been
made worthy of gifts.
Modes and Qualities of
Perfect Wisdom
Subhuti: This is
perfection of such as no-thing whatsoever is not,
as space is not something which is. Perfection of wisdom equals any such
as
unequalled, dharmas are not apprehended. Perfection of wisdom is isolated,
on
account of absolute emptiness. Perfection of wisdom cannot be crushed,
as
dharmas are not apprehended. Perfection of wisdom is trackless, as both
body and
mind are absent. Perfection of
wisdom has no own-being, neither comes nor goes.
Perfection of wisdom is inexpressible, as any dharmas are not
discriminated.
Perfection of wisdom is nameless, as any skandhas whatsoever cannot be
apprehended. Perfection of wisdom does not go away, as having not come
hither,
no dharma ever goes away. One cannot partake of this perfection of
wisdom, as no
dharma can be seized. Perfection of wisdom is inexhaustible, as
indelible to
inexhaustible dharma. Perfection
of wisdom has no genesis, as no dharma
ever
really comes about. Perfection of wisdom does nothing, as no doer can be
apprehended. Perfection of wisdom does not generate [cognize] anything,
as any
and all dharmas are without self. Perfection of wisdom does not pass on,
as here
is no genesis of decease or rebirth. Perfection of wisdom does not discipline,
as this past, future and present periods are not apprehended. Perfection
of
wisdom is as a dream, an echo, a reflected image, a mirage, or an
illusion, and
is indicated as precision of non-production. Perfection of wisdom is
free from
defilement, as greed, hate, and delusion have no own-being. Perfection
of wisdom
knows no purification, as no possible receptacle [which might have to be
purified] can be apprehended. Perfection of wisdom is spotless, as space
is
spotless. Perfection of wisdom is free from impediments, as
spontaneously
present throughout and beyond any and all mental attitudes to dharmas.
Perfection of wisdom has no mental attitude, as it is imperturbable.
Perfection
of wisdom is unshakeable, as is stability of any realm of dharma. Perfection of
wisdom knows no greed, as here is no falseness in dharmas. Perfection of
wisdom
does not rise up, as here is no discrimination in dharmas. Perfection of
wisdom
is quiet, as no sign is apprehended as all dharmas. Perfection of wisdom
is
faultless, as perfection of all virtues. Perfection of wisdom is
undefiled, as
imagination is something which is not. Neither living nor dying being is
found
as perfection of wisdom, as the reality-limit. Perfection of wisdom is
unlimited, as the manifestation of all dharmas does not rise up.
Perfection of
wisdom does not follow after duality of opposites, as such does not
settle down
in any or all dharmas. Perfection of wisdom is undifferentiated, as all
dharmas
are still but speciously indicated. Perfection of wisdom is untarnished,
as such
is free from any longing for some jewel of Disciples and
Pratyekabuddhas.
Perfection of wisdom is undiscriminated, as this is basic identity to
all which
is discriminated. Perfection of wisdom is infinite, as any nature of
dharma is
unlimited. Perfection of wisdom is unattached, as this is non-attachment
to all
dharmas. Perfection of wisdom is unconditioned, as all dharmas are
impermanent
and merely an indication of such as this is. Perfection of wisdom is as
space,
as any nature of dharma is identical as impermanence. Perfection of wisdom is
Empty, as any or all dharmas are not apprehended. Perfection of wisdom
is
not-self, as here is no settling down in any or all dharmas. Perfection
of
wisdom is markless, as here is no reproduction in dharmas.
Perfection of this
is of total emptiness, as endless and
boundless. Perfection of this is as the wings of enlightenment, such as
is
pillars of mindfulness, etc., as
these cannot be apprehended. This is
perfection of Emptiness, of the Signless, of the Wishless, as the three
doors to
deliverance cannot be apprehended. This is perfection of the eight
deliverances,
as these cannot be apprehended. This is perfection of the nine successive
stations, as the first trance, etc., cannot be apprehended. This is
perfection
of the four Truths, as ill, old
age and death cannot be apprehended. This is
perfection of the ten perfections, as giving, etc., cannot be
apprehended. This
is perfection of the ten powers, as
such cannot be crushed. This is perfection
of the four grounds of self-confidence, as absolutely such cannot be
cowed. This
is perfection of the analytical knowledges, as such is unobstructed when
unattached to all-knowledge. This is perfection of all the special
Buddha-dharmas, as these transcend all counting. This is perfection of
Suchness as Tathagatas, as here
is no falseness in any and all dharmas. This is
perfection of any as Self-existent, as all dharmas have not own-being.
Perfection of wisdom is perfection of cognition of all-knowing, as such
is aware
within all of any modes of any own-being of all dharma.
Chapter X
~PROCLAMATION OF THE QUALITIES
OF BEARING IN
MIND~
Past Deeds, and the Present Attitude to
Perfect Wisdom
So now this thought is
occurring to Sakra, Chief of Gods: These
who
come to hear of perfection of wisdom act in consideration and view of
what is
quite mundanely considered 'former' Jinas. These herein continue
endlessly
planting wholesome roots in view of countless Buddhas, take hold of, and
are
well taken hold of by good friends. Possessed of siddhis which are
eventually
realized as already in place beyond any common worldly determination as
to why
or how any dharma whatsoever comes to be, these who, taking up this
perfection
of wisdom bear in mind, study, spread and explain this, even now perform
such
acts.
In addition and also beyond
any conscious or discursive efforts as such,
these beings simultaneously train in Thusness and progress in Thusness,
yet make
no efforts whatsoever about Thusness.
As thought, word, or concept, such is not
inherent to anything from beyond any beginning yet effortlessly cognized
as
such, for as propensity and intent do come to allow, eventually is thus
understood. These beings are endowed with more than trifling wholesome
roots.
These are beings honoring many Buddhas, and who again and again question
these.
It is just perfection of wisdom which these have heard in any past and
yet still
hear in this presence of manifest/unmanifest Tathagatas. These beings
plant
wholesome roots in view of all Buddhas. So, this is simply the way which
these
sons and daughters of good family are.
As just this perfection of wisdom is
being taught, these explain, understand and repeat this, do not become
cowed nor
stolid, do not become cast down nor depressed, do not turn their minds
away from
this nor have their backs broken, and as well, do not tremble, neither
be
frightened nor terrified.
Sariputra, now reading
Sakra's thoughts says: As an irreversible
Bodhisattva any person becomes and is so regarded who, when just this
deep
perfection of wisdom is being taught and explained, has faith in it,
and,
trusting, firmly believing, this one's heart full of serene faith,
reveals to
all sentient beings bodhicitta, a
thought directed towards enlightenment, takes
up, expounds, reveals, writes down, repeats, and/or develops this
perfection of
wisdom, trains in Thusness, progresses toward Thusness, and yet makes no
effort
about Thusness as basis or object. For this perfection of wisdom is
exceedingly
profound and herein someone with diminutive wholesome roots, who is
unwilling to
ask questions, learns nothing when face to face with any Buddhas and
Lords in
any time and who does not practice as yet in any time, cannot just here
believe
in this very profound perfection of wisdom. As to any who neither believe in
this nor understand this, and who decide to reject this within these
three
times, these reject this deep perfection of wisdom as this is being
taught, and
this in consequence of inadequacy as regards their development of
wholesome
roots. For any who have not practiced do not now practice, and will not
practice, such as these cannot believe in this perfection of
wisdom. As these
reject this now, these reject this equally in any past, for what's
present is
equally past as is likewise and at once this future. To see now, Sakra, is ever
present in any mere thought of three times. For what seems passed only seems
passed as any present thought could perceive, as well as any future
which ever
was to be. This is the reason why as this deep perfection of wisdom is
being
taught, in any time whatsoever these have no faith, or patience, or
pleasure, or
desire-to-do, no vigour, no vigilance or resolve. In any past as well,
these
presently, then, question neither Buddhas, the Lords, nor their
disciples.
Sakra: Deep, indeed
exceedingly profound, O holy Sariputra, is
perfection of wisdom. So this is not at all astonishing, even as this is
being
taught that a Bodhisattva might not believe in this, if one did not
practice in
this past.
Sakra now said to the
Lord: I pay homage, O Lord, to perfection of
wisdom! One pays homage to cognition of all-knowing as one pays homage
to
perfection of wisdom.
The Lord: So it is. For from this comes forth
all-knowledge of
Buddhas, the Lords, and, conversely, perfection of wisdom is brought
about as
such which comes forth from cognition of all-knowing. This is why one
aspires to
course, stand, progress, and make efforts in perfection of wisdom.
Sakra: How does a
Bodhisattva coursing in perfection of wisdom,
become one who stands in perfect wisdom? How does one make efforts in
regards to
perfection of wisdom?
The Lord: Well said,
well said, Kausika. Well said, again, well
said, Kausika, since you have decided to question Tathagata about this
matter,
for in this questioning you have been inspired by Buddha's might. Here,
Kausika,
a Bodhisattva coursing in, or as perfect wisdom does not make any stand
in form,
feeling, perception, impulse or consciousness, does not develop as any
basis any
notion such as 'this is form, this is feeling, this is perception, this
is
impulse', or 'this is consciousness'...for this means one makes efforts
about
any or all of these as form, feeling, perception, impulse, or
consciousness.
One does not apply oneself to any notion such as this is form, this is
feeling,
etc. Insofar as one does not apply oneself to any notion such as 'this
is form,
this is feeling, etc.', one does not stand in any notion such as 'this
is form,
this is feeling, etc.' Thus, one is known as one standing in perfect
wisdom,
thusly one makes efforts in or as perfect wisdom.
Subhuti: Here a simile from a song of old presents to
mind: A
certain devata, in the far extreme of the night, her extreme radiance
lighting
up the entirety of Jeta's Grove, went to the Blessed One. On arrival,
having
bowed down to him, she stood to one side. As she was standing there, she
said to
him, "Tell me, dear sir, how you crossed over the flood."
"I crossed over the flood without pushing forward, without staying
in place."
"But how, dear sir, did you cross over the flood without pushing
forward,
without staying in place?"
"When I pushed forward, I was whirled about. When I stayed in
place, I sank. And
so I crossed over the flood without pushing forward, without staying in
place."
The devata: "At long last I see a brahman totally unbound, who
without pushing
forward, without staying in place, has crossed over the entanglements of
the
world." That is what the
devata said.
The Teacher approved. Realizing that "The Teacher has approved of
me," she bowed
down to him, circumambulated him -- keeping him to her right -- and then
vanished right there.
Sariputra: Deep, O
Lord, is perfection of wisdom. Hard to fathom
is perfection of wisdom. Hard to grasp is perfection of wisdom.
Unlimited is
perfection of wisdom.
The Lord: So it is,
Sariputra. One does not stand in any
notion
such as "form, feeling, perception, impulse, or consciousness, is
deep."
Insofar as one does not stand in any such notion as, 'one makes efforts
about
form, etc.' one does not make efforts about any such notion as
"form , etc., is
deep." In so far as one makes no efforts about any such notion, one
does not
stand in any notion as "form, etc., is deep."
Qualifications of a Bodhisattva Who Obtains
Perfect Wisdom
Sariputra: Only when
presented to an irreversible Bodhisattva, to
any Bodhisattva predestined to enlightenment, is deep perfection of
wisdom
understood, and only so may this herein be taught. For such do not
hesitate, do
not doubt, do not get stupefied, and not dispute this.
Sakra: What is the
fault in teaching this perfection of wisdom in
front of an unpredestined Bodhisattva?
Sariputra: If Kausika,
unpredestined, a Bodhisattva obtains this
perfection of wisdom, for vision, praise, worship and hearing, and if
one
remains unafraid as one hears this, one can be sure this one comes from
afar, is
set out for long in this vehicle, and this one's wholesome roots are
well
matured. It is not long from now onwards until this one receives the
prediction
to supreme enlightenment. One can be sure this prediction is near, and
comes to
one before one passes by one, two or three Tathagatas. And, of course,
one
pleases the Tathagatas whom one passes by, pleases these permanently,
and so one
sees to it the vision of these Tathagatas bears the fruit of the
prediction, so
it leads one to the prediction to supreme enlightenment [itself]. Once
come from
afar, O Lord, set out for long in this great vehicle, with wholesome
roots well
matured is this Bodhisattva obtaining this perfection of wisdom for
vision,
praise, worship, hearing and understanding. How much more so if one not
only
hears this, but also takes this up, bears this in mind, preaches,
studies,
spreads, explains and repeats such as this.
The Lord: So it is, Sariputra, as you
have said.
Five Similes to Illustrate Nearness to
Full Enlightenment
Sariputra: A simile or
example flashes into my mind, O Lord. Just as
we are sure a person belonging to this vehicle of Bodhisattvas, when one
dreams
that one sits on the terrace of enlightenment, is actually near to
supreme
enlightenment...just so, we can be sure a person who fulfils these
conditions
just outlined has come from afar, and is set out for long in the vehicle
of the
Bodhisattvas, and is near this prediction to enlightenment. We can be
sure
Buddhas, the Lords, will predict this Bodhisattva to win full
enlightenment. For
a Bodhisattva is set out for long in this vehicle, and one's wholesome
roots are
mature, if one gets to this deep perfection of wisdom, even if one gets
no
further than hearing this. How much more so if one would also bear it in
mind,
etc., to: repeat it. For the thoughts of beings not without an abundance
of
accumulations of karma conducive to the ruin of dharma become adverse to
this
deep perfection of wisdom, do sway away from this. Through the abundance
of such
karma, beings who do not collect wholesome roots find neither
satisfaction nor
faith in this reality-limit. But any such beings who do find satisfaction and
faith in this are people who collected wholesome roots, well collected
these.
A person coming out of
a huge wild forest, one hundred miles big, up
to a thousand miles big, might see certain signs which indicate a town,
or other
inhabited place, -such as cowherds, or cattle keepers, or boundary
lines, or
gardens, or groves. From these
signs one infers the nearness of an inhabited
place. One feels happier, and robbers no longer worry this one. Just so
a
Bodhisattva for whom this deep perfection turns up can know one is quite
near to
supreme enlightenment, and before long one will receive the prediction
to such.
One also no longer need be afraid of the level of the Disciples and
Pratyekabuddhas. For this sign has appeared to this one, i.e., one has
received
this deep perfection of wisdom for vision, praise, worship, hearing,
and/or
understanding.
The Lord: So it is,
Sariputra. May you make clear also this section.
For what you say, and what you will say, is due to the Buddha's might.
Sariputra: A person,
desirous of seeing the great ocean, might
travel to it. As long as on one's travels one sees a tree, or the sign
of a
tree, a mountain, or the sign of a mountain, one knows the great ocean
is still
far away. But when one no longer sees either tree or mountain, one knows
the
great ocean is quite near to here. For this great ocean gradually slopes
away,
and within it there is neither tree nor mountain. So, although one may not yet
see the great ocean directly before one's eyes, one nevertheless can be
quite
certain the ocean is quite near, not much farther away from here.
Similar is the
case of any Bodhisattva hearing this deep perfection of wisdom. One can
know
this...even although perhaps one has not yet been face to face with
these
Tathagatas, and predicted to supreme enlightenment, nevertheless one is
quite
near this prediction. For one has received this deep perfection of
wisdom for
vision, praise, worship, hearing, and/or understanding.
Likewise, in this
spring, O Lord, as last year's leaves are withered
away, one can see sproutings on many trees. The people of Jambudvipa are
glad,
because as these see these symptoms in the woods, these ones know soon
also
flowers and fruits come out. For they see such signs in the trees. Just
so, O
Lord, one can be sure that a Bodhisattva, when one receives this deep
perfection
of wisdom, as this even turns up for one, such a one has become matured
in one's
wholesome roots for a long time. It is just because of the existence of
these
wholesome roots in such a one, this deep perfection of wisdom has bent
over to
whoever this is. Then any divinities who see the Buddhas of any past are
delighted, overjoyed and enchanted, as these feel surely it is not long
until
this Bodhisattva receives this prediction to full enlightenment, since
also with
any Bodhisattvas of any past these are the symptoms of their coming
prediction
to full enlightenment.
Likewise O Lord, a
woman pregnant with a heavy womb, is twisted and
all weary, she does not walk about a great deal, takes little food,
finds little
rest, speaks little, has little strength but many pains, often cries out
aloud
and abstains from habitual cohabitation. She realizes she experiences
all these
unpleasant feelings in her body as a result of indulging in unwise
attention in
the past, practicing it, developing it, making much of it. As these
symptoms are
being seen in her, one can be sure before long she will give birth to a
child.
Just so, when for a Bodhisattva this deep perfection of wisdom turns up
for the
sake of vision, praise, worship, hearing, and/or understanding, and if,
as one
hears this, one's thought delights in this, and one develops aspirations
toward
this, so one can be sure before long one will receive prediction to full
enlightenment.
Why
Bodhisattvas are Well-Favored by
the Buddhas
Subhuti: It is
wonderful to see this extent to which the Tathagata
well takes hold of Bodhisattvas, well encompasses and favors such as
these.
The Lord: This is
because these Bodhisattvas practice for the weal
and happiness of the many, out of compassion for the world. Out of
compassion
for Gods and men, for the benefit, the weal and happiness of a great
mass of
people do these want to win supreme enlightenment, and hereafter to
demonstrate
supreme Dharma.
The Right
Attitude to
Perfect Wisdom
Subhuti: How does a
Bodhisattva which courses toward perfect
wisdom, become increasingly perfect?
The Lord: A
Bodhisattva courses toward perfect wisdom as this
coursing itself being neither any growth nor any diminution of form,
feeling,
perception, impulse, and/or consciousness, and is reviewed as one
reviews
neither dharma nor no-dharma. This is how, and thus one's coursing
toward
perfect wisdom is realized as increasingly perfect.
Subhuti: This is
surely unthinkable.
The Lord: Ultimately,
form is as unthinkable as any skandhas, or,
things being thought of as
going together to
make-up other things.
As
ultimately one perceives neither any nor all of form, feeling, perception,
impulse, and/or consciousness as unthinkable, one courses in perfect
wisdom.
Sariputra: Who or what
with zeal, complete dedication, and earnest
devotion is merely aware, even unto emptiness?
The Lord: Any Bodhisattva practicing with
zeal, complete dedication,
and earnest devotion, in verity even unto emptiness as perfect wisdom,
is merely
aware, even unto emptiness.
Sariputra: What
is Bodhisattva practice, and what is the
meaning of
the word 'practice'?
The Lord: A Bodhisattva neither constructs power nor
ground such as
self-confidence nor Buddha-dharmas, nor even all-knowledge...for power
or ground
as self-confidence, Buddha-dharmas, or even all-knowledge is as
unthinkable as
any and all dharmas. Thus as
practice, a Bodhisattva courses neither
within
nor without perfect wisdom. For no true reason is one called
Bodhisattva, as
such is the meaning of the word 'practice'.
Obsatcles to
Perfect Wisdom
Subhuti: Deep, O Lord,
is one's learning, realizing and
understanding as perfection of
wisdom is indicated as such. Such is a heap of
treasure. Such is a pure heap, as pure as space. It is not surprising
many
obstacles arise to any reciting, reading, writing, studying,
contemplating
and/or understanding perfection of wisdom as such.
The Lord: Many
obstacles to one's reciting, reading,
etc., this
perfection of wisdom are always present. For Mara, the Evil One, is seen
as
making many difficulties, as even here for one of these, one hurries
with one's
task of copying this out. If one has one month to do it in, or two
months, or
three months, one need merely carry on with this writing. If one has a
year or
more, even so one need just carry on with writing perfection of wisdom
[since
after, or even during this time, one may be slowed or even prevented by
any kind
of interruptions]. It is a fact, such as in respect of precious things,
difficulties are wont to arise.
Subhuti: Here, O Lord,
when perfection of wisdom is being studied,
Mara, the Evil One, is seen in ways to show zeal, and exert himself to
cause
difficulties.
The Lord: In spite of
this he is powerless to cause really effective
obstacles to any Bodhisattva which gives
undivided attention to any task.
The Bodhisattva Sustained by
the Buddhas
Sariputra: O Lord...as
Mara the Evil One is seen as any presenting
preventative obstacles to this studying perfection of wisdom, how can
any beings
actually study this, and through whose might can these progress?
The Lord: Through
might of Buddhas, Lords, and Tathagatas these
study, these progress and train in or as Thusness. This
same nature of Buddhas
and Lords which stands, holds and maintains immeasurable and
incalculable
world-systems, brings to mind and upholds anyone learning and studying
perfection of wisdom. Buddhas bring to mind and assist any such as
these. It is
impossible to cause any obstacle to any beings brought to mind and
upheld by
Buddhas.
Sariputra: Is this
Buddha's might, sustaining power and grace which
Bodhisattvas deeply study as perfection of wisdom, and progressively
train in or
as Thusness?
The Lord: So it is,
Sariputra. As such, these are known to
Tathagatas, these are sustained
and seen by Tathagatas, and the Tathagatas
behold these with this Buddha eye. And these Bodhisattvas which study
perfection
of wisdom progressively train in or as Thusness, stand as such with no
true
ground in any decision to enlightenment. Just to study perfection of
wisdom
without progressively training in or as
Thusness, these do not stand poised in
Suchness but nevertheless are known to Tathagatas, sustained and seen by
Tathagatas, and the Tathagatas behold these with this Buddha eye. With
continual study of perfection of wisdom, the mental excitation is
greatly
profitable to these, a great advantage, fruit and reward. For, as aiming
at
ultimate reality, perfection of wisdom is set up for penetration by all
beings
into this nature of what dharmas truly are.
Prediction about the Spread of
Perfect Wisdom
Moreover, these Sutras
in accord with six perfections continue as
such after the parinirvana of Tathagata, appearing in this South. As
in this
South these spread to this East, and as well this North and West -- at any time
this Dharma Vinaya is as freshly made cream, and as good law, dissolves
as
Dharma-Body (dharmakaya). In
equal taste with, as, and by these which put forth
right effort, and study, devote, dedicate, and preserve perfection of
wisdom,
are with, as, and by Tathagatas. Tathagatas accord with, sustain and see
such as
these, and behold these with this Buddha eye.
Sariputra: Will
perfection of wisdom at the last of time, in the
last period, be deeply widespread in this northern direction, in this
northern
part of the world?
The Lord: Even in this
North, any which make right efforts deep in
perfection of wisdom, even as these simply hear this, make this
widespread. As
set out for long in this vehicle the Bodhisattvas who know study this
perfection
of wisdom and beyond even this.
Description of Bodhisattvas Who Will Study Perfect
Wisdom
Sariputra:
Bodhisattvas in this North which deeply study perfection
of wisdom, are these many or few?
The Lord: These are
many, a good many Bodhisattvas in this North.
But only a few are among these which deeply study perfection of wisdom,
and
which as this is being taught, are not demoralized by it. As set out for
long in
this vehicle are known already beings
such as these which pursue, question, and
worship Tathagatas - one's thus gone as one's thus come. These are as
perfect,
enhancing as well as benefiting all beings. As such these are, as is
all. Mere
awareness and bare realization are these as spontaneously self-existent,
primordial and beyond even purity itself. As, for, and to these do Tathagatas
speak as, for, and to all-knowledge.
Even as these pass beyond present births,
any thoughts, even unto all-knowledge and perfection of wisdom, persist by
force of habit [karma]. And this very discoursing these both discuss and are
contented within concerning the
ultimate enlightenment. Such as these are
perfection of wisdom and all-knowledge as related to this. These are
neither
obstructed nor diverted even by Mara, much less other beings, whether
such use
will, power, or mantras. As
diamond resolve (avidriya samadana) and
irresistibly these approach full enlightenment. From hearing perfection
of
wisdom these daughters and sons of good family gain an uncommon degree
of zest,
confidence and unshakable faith. For all beings these plant wholesome
roots.
Face to face with Tathagatas, these utter a vow: "Coursing in
practice of
Bodhisattvas, we are this we indicate, the way to full enlightenment of
many
hundreds of living beings, yea, many niyutas of kotis of living beings.
We
indicate perfect enlightenment to these, instigate and empower, help
such to
come forth, help these to establish such, help these to irreversible
right
effort and action." And as
these are thought as my thought, these daughters and
sons of good family belong to the vehicle of Bodhisattvas who make this
vow. As
these are confirmed in their faith these attain to rebirth yet in many
Buddha-fields, and even here come face to face with Tathagatas, which
indicate
Dharma and as such these hear in deep detail perfection of wisdom. In
many
Buddha-fields these indicate this view for all beings as dissolving
obstacles to
full realization, and help these beings as this quest for full
enlightenment of
all.
Sariputra: It is
wonderful to think this past and
future, as
present dharma is no-thing.
Tathagatas do not experience such as unaware...no
dharma is not cognized, yet beyond even purity...aware as space. Neither is
conduct as anything, anywhere, nor anybeing unaware. Such as these cognize even
conduct of Bodhisattvas who are zealous for enlightenment, yet even of
the
slightest earnest intent, for these too exert vigour, if even of slight.
And yet
O Lord, among these born of good family who at any time deeply study
this
perfection of wisdom, and exert themselves on behalf of these six
perfections
and of the benefit of all beings, and seek, search and strive deeply to
obtain
perfection of wisdom, some still do not obtain this, while others obtain
this
without striving to get this. What, O Lord, is the reason for this?
The Lord: So it is,
Sariputra. In this past and future, or
as
present, dharma is nothing. Tathagatas do not see, hear and feel such as
unaware. It is further true at these times in these periods, some
Bodhisattva
who hunt and search for perfection of wisdom do not get this. Others do
get this
without hunting and searching. These are Bodhisattvas which in this past
persistently hunted and searched for this perfection of wisdom. It is of
such
impetus of this former wholesome root these realize perfection of
wisdom, in
spite of the fact these do not now hunt and search for this. And also
Sutras
different from this, which welcome perfection of wisdom, of their own
accord
come to these. It is a principle Sariputra, a Bodhisattva which
persistently
hunts and searches for perfection of wisdom, after one or two births,
realize
this, also the other Sutras in accord with perfect wisdom come to one on
their
own.
Sariputra: Will only
these Sutras in accord with six perfections
come to this one, and no others?
The Lord: Here also
other profound Sutras come to this son or
daughter of good family of their own accord. It is as a rule Sariputra,
that,
Bodhisattvas which indicate this teaching for others on their way to
full
enlightenment, helping these in their quest for such, help them to
irreversibility, and these who also train in this, after these pass
through this
present birth, on their own these deep Sutras come to these, Sutras
which are in
accord with non-apprehension of a basis, and which accord with
emptiness, and
also accord with the six perfections.
Chapter XI
~MARAS
DEEDS ~
Various
Deeds of Mara
Subhuti: The Lord
proclaims virtues of sons and daughters of good
family. Are any obstacles here which arise in such ones?
The Lord: Many
obstacles are here, and are seen and thought of as
the deeds of Mara.
Subhuti: What kind of
obstacles are these?
The Lord: The Bodhisattvas
discoursing this perfection
of
wisdom, either understand
this after a long time, or, as understanding is
generated, it immediately becomes disturbed. Or some write yawning,
laughing and
sneering, or study this with thoughts disturbed. Or write with minds on
other
things, not gaining in mindfulness. These may write as deriding or
sneering at
one another, or with distracted eyes. This writing is in mutual discord.
"We
gain no firm footing in it, we derive no enjoyment from it"...with
such words
these take their leave. As such thoughts derive from a source seemingly
devoid
of serene faith these think "I am not predestined for perfection of
wisdom,"...and get up and leave. Or, as these merely see and think
this book
does not name the place they're born, does not mention their own name
and clan,
nor of their mother and father, nor of their family, these may decide to
not
listen to perfection of wisdom, and take their leave. Each time these
take their
leave, again and again these take to birth-and-death for as many aeons
as they
have productions of thought, and still even now, at some point during
these
aeons these ones may make new efforts. All this, and for what reason?
Bodhisattvas refusing to listen deeply to perfection of wisdom cannot go
forth
to spiritual dharmas, be these worldly or supramundane.
The Perfection of Wisdom and the Sutras of
the Disciples
In addition, some of
us may or may not recognize whether or not we
belong to this vehicle of the Bodhisattvas, and some give up and think
to
abandon perfection of wisdom...this understanding beyond knowledge which
nourishes this cognition of all-knowing. We might decide to look for
other
Sutras, the understanding of which may or may not come to reveal this
uniform
awareness for our nourishment, this pure cognition common to beings
beyond
number, yet exceedingly rare to be found and understood. Indeed, as rare
as a
turtle which happens upon a single life preserving float amidst an
infinite
ocean, which ferries it upon it's natural currents to a shore of rest
and
nourishment. Indeed, Subhuti,
exceedingly rare is this.
Many of us do not learn
and understand perfection of wisdom, and thus
presently do not want to train in both worldly and universal spiritual
dharmas,
nor do we avail ourselves of these.
As we do not learn and understand
perfection of wisdom, we cannot
avail ourselves of worldly or universal
spiritual dharmas.
Though all possess this
identical potential, some get rid of and abandon
perfection of wisdom, which is the root of the comprehension of worldly
and
universal spiritual dharmas as these are, and instead decide to look for
support
in what are different branches.
As a dog spurns a morsel of food offered by
it's master, and takes a mouthful of water from a servant instead, just
so,
beings recognized as implicitly related to this vehicle of Bodhisattvas
spurn
perfection of wisdom which is the taproot revealing cognizance of all-knowing,
yet decide to look for the core, for growth, for Buddhahood, in vehicles
of
Disciples as Sravakas and Pratyekabuddhas, which corresponds to
branches, leaves
and foliage. This also may be seen as done to them by Mara.
Again, all beings have equal
potential yet do not equally recognize
concentrated right effort and mindfulness towards perfection of
wisdom and
apply this, hereby nourishing cognition of all-knowing. Still most of us at
one time or another get rid of, abandon, spurn, or even simply forget
perfection
of wisdom, and decide to study, as if superior to this, Sutras by which
we
welcome the level of a Disciple or Pratyekabuddha which are compared to
branches, leaves and foliage. A
Bodhisattva does not train in the same way in
which a being recognized as belonging to the vehicle of a Disciple or
Pratyekabuddha is trained.
How does a Disciple and
Pratyekabuddha train? Well, I make up my
mind thus,
following this teacher over here and the knowledge I derive hereof, I in
my turn
teach others what I come to understand, and so one single self I have
tamed, one
single self I pacify, one single
self I lead to final Nirvana. Thus I
undertake exercises and practices which are intended to bring about
wholesome
roots for the sake of taming myself, pacifying myself, leading myself to
Nirvana.
Bodhisattvas train ourselves
differently. On the contrary, we train
ourselves thus: "To benefit
infinite sentient beings equally as one, in coming
to realize Suchness as such and indicating such to sentient beings
beyond
number. This process of
perfection of wisdom as well as this Bodhisattva
vehicle is being so indicated, shown, and proven as available to all,
hereby
clears the path for liberation from samsara of infinite sentients and
revelation
of Nirvana. Also, propensities allowing, karma neutralized...the
eventual
clearing of obstructions to the reality-limit, any may become revealed
to full
enlightenment and advancement to parinirvana...the whole immeasurable
universe
of beings. With this right intention a Bodhisattva engages all the
exercises
which bring about the wholesome root. But one boasts not regarding this...For
imagine a being which, unable to see an elephant, would try to determine
it's
color and shape. In the darkness this one would touch and examine the
foot of
the elephant, and decide that the color and shape of the elephant should
be
inferred from his foot. Is this an intelligent thing to do?
Subhuti: No, Lord!
The Lord: The same is
true of any persons who belong to the vehicle
of the Bodhisattvas, who do not understand this perfection of wisdom and
ask no
questions.
Yet, while desirous of full
enlightenment, these spurn this and prefer to
look to the Sutras which welcome the level of Sravakas or
Pratyekabuddhas. Also
this is -seen- as being done -to- any one of these by Mara. If a person
who
desires jewels would not look for them in the great ocean, but in a
puddle in a
cows footprint, and would thus in effect equate the great ocean with the
water
in a cow's footprint, would this one be using one's potential for
intelligence
wisely?
Subhuti: No, Lord!
The Lord: Well and
now, the same applies to any beings which vow to
this vehicle of Bodhisattvas which...though we make ourselves available
to
perfection of wisdom, we nevertheless cut ourselves off from continuous
exposure
and reference to this, without plunging or probing at all times, in all
times
exceedingly deeper as a means of perfection to endless, placeless,
timeless
wisdom.
Yet...we may still
prefer the Sutras which welcome any level of
Sravakas or Pratyekabuddhas through advocating dwelling in concentrated
but
unconcerned inactivity, and which do not recommend the vehicle of the
Bodhisattvas, but only the taming, appeasing, Nirvana of one single
self. The
decision to seclusion, to the fruits of a holy life, from the fruit of a
Streamwinner to Pratyekabuddhahood, to enter Parinirvana after one has
in this
very life freed thought from the outflows without further clinging,
-that means
to be in accord with the level of a Sravaka as Disciple or
Pratyekabuddha.
Bodhisattvas do not
focus thought only to such as this. For as we
have set out in this great vehicle Bodhisattvas don a great armour. Our
thoughts
are not singularily focused to any unconcernedness whatsoever. For we
are
concentrated as diamonds, guides of the world, promoters of the world's
weal.
Here, we continuously and always train in and as these six perfections.
But as
beings which vow to the vehicle of the Bodhisattvas, and without knowing
and
understanding Sutras which accord with the six perfections spurn perfection
of
wisdom, and prefer these Sutras which welcome this level of Sravakas as
Disciples, or Pratyekabuddha, -our wholesome root is yet immature, our
intelligence still obscured and yet lacking in profound qualities, our
resoluteness still weak. We may reflect as a mason, or mason's
apprentice, who
wants to build a palace of the size of the Vaijayanta palace, and who
takes its
measure from measuring the car of sun or moon. A similar procedure is
adopted by
us if we are to reject perfection of wisdom and in earnest try to find
all-knowledge through Sutras in accord with this level of Sravakas as
Disciples,
and Pratyekabuddhas, Sutras which recommend the taming, appeasing, and
Nirvana
of nothing more than one individual being as self only. If we would look
for
such Sutras and train with these intentions, would these Bodhisattvas,
this type
which we turn to be, be using
much of our intelligence?
Subhuti: No, Lord!
The Lord: This also
is -seen as being- done to such by Mara. In
truth and ultimately undeniable my friend, such is done unto ourselves
by this
turn within and pandering to what is wantonly believed to be the sole
needs and
comforts of singularity and individual appeasement, and, while yet
donning a
cloak of austerity, hereby yielding still only a mask of humility...and
misleading and contrived wisdom.
So, suppose a person
who first sees a universal monarch, and makes
determinations from the signs of what is seen in his complexion, shape,
beauty
and majesty. Then, this peson
does the same with the commander of a fort. If
the person were unable to make a distinction, and then this one were to
say to
the commander of a fort, just like this is the universal monarch in
complexion,
shape, beauty and majesty, if this one were to, in other words, equate
universal
monarch with the commander of a fort, would this be an intelligent thing
to do?
Subhuti: No, Lord!
The Lord: The same
applies to persons who avow themselves to this
Bodhisattva-vehicle and who in some future reject this perfection of
wisdom, and
seek for all-knowledge through sutras associated with level of Sravaka
as
Disciple, or Pratyekabuddha. This also is -seen as- done to these ones
by Mara.
On the contrary, I certainly do not say, "Bodhisattvas, seek for
all-knowledge
through the Sutras associated with the level of Sravaka as Disciple or
Pratyekabuddha."
Bodhisattvas certainly do not go forth to reveal supreme
enlightenment unless trained in what Tathagatas have announced in the
perfection
of wisdom as the skill in means of these Bodhisattvas. For the full
knowledge of
a Bodhisattva is unknown in other Sutras.
Here now, Subhuti,
Tathagatas seeing this advantage in perfection of
wisdom, by manifold methods show this to Bodhisattvas, instigate and
introduce
these ones to this, fills these with enthusiasm about this, make these
rejoice
at this, entrusts these with this, in the knowledge herein that any
Bodhisattva
may become irreversible to full enlightenment. Subhuti, do these
Bodhisattvas
appear to be very intelligent who, having obtained and met with the
irreversible, the great vehicle, and then again abandon this, turn away
from
this, and prefer an inferior vehicle?
Subhuti: No, Lord!
The Lord: If a
starving man refuses superior and excellent food, and
prefers to eat inferior and stale food, is he using the full potential
of his
intelligence?
Subhuti: No, Lord!
The Lord: Just so,
Subhuti, in the future some Bodhisattvas still
refuse this perfection of wisdom, and prefer the Sutras associated with
the
level of Sravaka, the Disciple or Pratyekabuddha, and still seek
all-knowledge
through Sutras which welcome the level of Disciple or Pratyekabuddha. Do
these
Bodhisattvas use the full potential of their intelligence?
Subhuti: No, Lord!
The Lord: Also, this
is -seen as- being done to these ones by Mara.
A man who had got a priceless gem and who considered it equal to a gem
of
inferior value and quality, is he using the full potential of his
intelligence?
Subhuti: No, Lord!
The Lord: So, here
too, in this future some persons belonging to the
vehicle of the Bodhisattvas who, though these have got this deep and
brightly
shining gem of perfect wisdom, nevertheless think this should be
considered
equal with the vehicle ofSravakas, these Disciples and Pratyekabuddhas,
and
decide to seek all-knowledge and skill in means on the level of Disciple
or
Pratyekabuddha. Are these using the full potential of intelligence?
Subhuti: No, Lord!
The Lord: This also is
-seen as- being done to such as these by
Mara.
Various Deeds
of Mara (2)
Moreover Subhuti, as
perfection of wisdom is being indicated,
demonstrated, explained, learned, recited, repeated, or even merely
written
down, many flashes of insight come up in bewildering multitudes, and
these make
for confusion of thought. This also -is seen as having been- done to us
by Mara.
Subhuti: Is it at all
possible to write down perfection of wisdom?
The Lord: No, Subhuti.
It is also -seen as- a deed of Mara as one
writes down perfection of wisdom, this one either thinks this is
perfection of
wisdom which is written down, or is not perfection of wisdom which is
written
down, or one adheres to perfection of wisdom either in the letters, or
as
something not in the letters.
Moreover Subhuti, while these write
down perfection of wisdom, our
minds are on all sorts of things: places, villages, towns, cities,
country
districts, nations, royal cities, pleasure groves, preceptors, tales,
robbers,
bathing places, streets, palanquins, occasions for happiness, occasions
for
fear, women, men, neuters, unsuitable situations, mother and father,
brothers
and sisters, friends, maternal relatives, kinsmen, chief wives, sons and
daughters, houses, food and drink, clothes, beds, seats, livelihood,
obligations, occasions of greed, hate and delusion, on right times,
lucky times,
unlucky times, on songs, music, dances, poems, plays, treatise,
business, jokes,
musical shows, sorrows, troubles, and...ourselves.
These and other acts
of attention Mara, the Evil One, -is seen to-
arrange as perfection of wisdom is being indicated, studied, or merely
written
down, and thus he -is seen to cause- obstacles and confusion of thought
to
Bodhisattvas. Bodhisattvas
recognize this as being -merely seen as a deed of-
Mara, and avoid it, mostly by avoiding seeing it as such. [!] In addition, our
thoughts may also be on kings, royal princes, elephants, horses,
chariots and
troops of soldiers. Also this is -seen as having been- done to us by Mara. In
addition, our thoughts may be on fire, temptations, money, corn and
affluence.
This also Mara is -seen as- doing to him.
Moreover, difficulties
arise about gain, honor, robes, alms-bowl,
lodging, and medicinal appliances for use in sickness, or alternatively,
thoughts relishing gain...honor and fame torment Bodhisattvas which
indicate,
explain, repeat or merely write perfection of wisdom. This also is -seen
as-
Mara doing this to us. We recognize and avoid -seeing these as- "deeds of
Mara".
Furthermore, Mara, the
Evil One, comes while Bodhisattvas indicate,
expound, write, etc., perfection of wisdom, and he brings along those
very deep
Sutras which are in accord with the limits of Sravakas as Disciples and
Pratyekabuddhas. He advises us to...train in these, write, expound, and
repeat
these, for from this all-knowledge is created. But, Bodhisattvas skilled in
means are not long for these Sutras. For although these indicate
Emptiness, the
Signless and Wishless, still any
skill in means of Bodhisattvas are neither
announced nor alluded to. A Bodhisattva which remains without this more
refined
knowledge of distinction of the cognition of cognition of skill in
means, deeply
spurns this true perfection of wisdom, and seeks instead skill in means
in the
Sutras which accord with the limitations of Sravakas as Disciples and
Pratyekabuddhas. This also is -seen as- Mara's deed being done to this
Bodhisattva.
Sources of Discord
between
Guide and Pupil
As well, here are deeds
which are seen to be of Mara and have the
potential to ruin any or all chances of cooperation between any guide
and pupil.
First of all, perhaps the pupil is enthusiastic, and aspires to engage
perfection of wisdom, but the guide is indolent, and does not aspire to
demonstrate Dharma.
Or, the guide is
untiring, and inspired to indicate perfection of
wisdom, while the pupil is tired or too busy. Secondly, it may be that
the pupil
is quite diligent, and aspires to engage, to bear in mind, indicate,
study,
spread, or merely to write about this process of perfection of wisdom,
is
clever, intelligent and blest with good memory; but the one who may
guide moves
into a different district, or is unacquainted with main points,
unacquainted
with details, and without higher knowledge.
Or, this guide may be
untiring, in possession of the higher
knowledge, inspired to indicate perfection of wisdom; but the pupil set
out for
another district, or is unacquainted with main points, unacquainted with
details, without higher knowledge. Further, the guru may be a person who
attaches weight to fleshly things, to gain, honor and robes, while the
pupil is
a person of few wishes, easily contented, and quite detached.
Or one or the other or
both may be persons unwilling to give away
anything of value. This also causes discord, when it is a question of
training
toward perfect wisdom, or of copying this, such as this is. On the other
hand, a
pupil may be full of faith, inspired by merely hearing of the process of
perfection of wisdom and of understanding the meaning of this, liberal
and
generous; but the lama has no faith, is too easily satisfied, and does
not
aspire to expound regarding perfection of wisdom.
Or, the pupil may be
full of faith, and aspire to hear and to
understand the meaning; but it may be that the guru, because some
obstacle
hinders access to Dharma, does not have these Sutras, or cannot fathom
them; a
pupil would obviously be out of touch with a guide who has not obtained
these.
Or again, a guide may
aspire to point out, while a pupil is not
single-minded and aspiring at least to hear this. Further, it may be
that the
pupil does not want to listen because hindered by sloth, weighed down by
bodily
fatigue, but the Rinpoche is willing to point out; conversely, any guide
may,
although the pupil wants to listen, not want to teach because hindered
by sloth
or physical fatigue. This discord also makes writing, speaking and study
difficult.
Misdirection of Aim
Moreover, while beings
write, or indicate perfection of wisdom, or
train in the process, someone comes along and belittles life in the
hells, in
the animal world, among the Pretas and Asuras, saying "so ill are
all these
forms of life, so ill are all conditioned things; do make an end to just
this
length of cloth, and leave these beings to their fate." This also
is -seen as- a
work of Mara.
Or again, some being
comes along and praises life among the Gods:
"So happy are the Gods, so happy is life in the heavens. One will
do well here
to end sense-desires in the world of sense-desires, enter into the
well-known
trances in the world of form, and enter into the well-known attainments
in the
formless world."
Considered in a view
with wisdom, all this is nothing but rebirth in
suffering. The Lord has said: "I do not praise any kind of rebirth
in becoming,
because this lasts no longer than a finger-snap. For everything
conditioned is
impermanent.
"Anything causing
fear is ill. All in the triple world is empty. All
dharmas are without self. As any
of these wise may come to understand all is
thus devoid of eternity, is impermanent and ill, doomed to
reversal, now these
may just here attain to the fruits of holy life, from the fruit of a
Streamwinner to Arhatship.
"However, let us
now beware of meeting any further with such
attainments, which are really failures, and which abound in suffering.
But
nevertheless, to some Bodhisattvas this is a source of anxiety [because
these
come to feel deterred from the quest for full enlightenment in favor of
aspiring
to rebirth among the Gods.] This also is -seen as- Mara doing
this." (!)
More Discord between Lama
and Pupil
Furthermore, the Lama may
be a monk who is fond of solitude while
the pupils prefer a communal life. He tells them he will give this
perfection of
wisdom to any coming to where he is, but not to any who do not. In their
desire
and zeal for dharma which these value they go to where the lama is, and
still he
gives these no opportunity to learn anything. He is one eager for
trifling bits
of fleshy things, but these do not want to give him anything that he
values.
Wherever he goes he is short of food, surrounded by troubles, and in
danger of
his life. And his pupils hear from others that that place is short of
food, full
of troubles and dangers to life. And that lama will say to these
children of
good family: This place is short of food. Of course, all you of good
family, you
may come here if you wish. But I am afraid that you will regret having
come.
This is a subtle device by which he outwardly rejects them. In disgust
they will
interpret these remarks as signs of refusal, not as signs of a desire to
give.
Convinced he does not want to give, they do not go to where he is.
Moreover, this lama
may have set out for a spot where there is
danger from vermin, from beasts of prey, from ghosts. And he yet still
moves
from there to a wilder place with beasts of prey, snakes and robbers,
marked by
drought and famine. To these prospective pupils he says: "You are aware, I
suppose, in this spot for which we have set out are many dangers, from
vermin,
beasts of prey, flesh-eating ghosts, and it is swarming with snakes and
robbers,
it has neither food nor water. So
you must be able to experience a great deal
of suffering." Thus he outwardly rejects these with a subtle
device. Disgusted,
they do not go with him, and turn back.
Finally, the teacher may be one of the
monks who attaches weight to
relations with the friendly families who feed them. All the time he goes
to see
them, he is kept very busy that way, and refuses those prospective
pupils on the
ground that, first of all, there is someone I must go and see. This also
is a
source of discord when this perfection of wisdom is being written and
studied.
This also is -seen as- Mara's work. In such ways Mara appears to bestir
himself
to prevent people from learning, studying, teaching and writing this
perfection
of wisdom. Here then, Subhuti, all these factors which prevent
cooperation
between guide and pupil needs be only recognized as Mara's deeds, and
being so
seen, one is admonished to try to avoid them.
Mara
seen as Dissuading from
Perfect Wisdom
Subhuti: What, O Lord,
is the reason why Mara is seen to make such
great efforts and bestir himself to prevent, by this or that device,
people from
learning and studying this process of perfection of wisdom?
The Lord: Perfection
of wisdom is a beginningless and thus endless
source of all-knowledge of Buddhas, the Lords, which in its turn is the source
of endless devotion of Tathagatas, which leads immeasurable and
incalculable
beings to dissolve their defilements and obscurations by this simple
revelation.
So, to any, having dissolved their defilements, Mara is seen as not
being able
to gain entry, and this gives him
cause for distress and being dispirited, and
the dart of sorrow is realized as having vexed him. In consequence, as
the
process of this perfection of wisdom is being written and studied, he is
seen as
making in his great tribulation a tremendous effort, bestirring himself,
and
with this or that device, to attempt to prevent the study of this
perfection of
wisdom. Mara, the Evil One, is seen moreover, as coming along in a guise
of a
Sramana, a religious mendicant, and attempting to cause dissent.
In order to dissuade
the ones born of good family who have but
recently set out in the vehicle he will say: "This is not the great
perfection
of wisdom which your Honors listen to. As it has been handed down in my
Sutras,
as it is included in my Sutras, such is the perfection of wisdom. Thus
it is
seen as some 'him', or an 'other', attempting to sow doubts in the minds
of the
Bodhisattvas having but recently set out in the vehicle, whose
intelligence is
usually not too expansive, but rather sluggish and limited, who are
usually
lacking in vision, and whose enlightenment in any future is not as yet
predicted. Seized by doubt these will not learn, study or write this
perfection
of wisdom. This also is seen as Mara doing this to them. Moreover, Mara
may be
seen as coming along in guise of a Buddha, with magically created monks
around
him, and maintain that some Bodhisattva coursing in profound Dharmas is
one who
realizes the reality-limit, and should be happy to become a Disciple
and NOT a
Bodhisattva, as this Bodhisattva certainly has. This also is seen as one
of
Mara's deeds. Subhuti, when this
perfection of wisdom is being written and
studied, Mara, the Evil One, produces these deeds which I mention, as
well as
many others. These all may come to be seen, recognized by a Bodhisattva,
and
avoided, not cultivated. The Bodhisattva may come to reply to these with
vigour, mindfulness and self-possession.
Antagonism between Mara and
Buddha
Subhuti: So it is, O Lord. Whatever is
very precious, this provokes
much hostility. Because it is so superior, being hard to get, and of
great
value. One can herein expect as a rule many obstacles will arise to this
perfection of wisdom. When, overawed by these obstacles, someone becomes
lazy,
one can come to know that those people who decide not to learn, study
and write
this perfection of wisdom are people who are seen as beset by Mara have
but
recently set out in the vehicle, their intelligence is small, sluggish,
limited
and perverted, [251] and their thought refuses to function in these very
sublime
dharmas.
The Lord: So it is,
Subhuti. And while it is true that these deeds of
Mara which we see as such are bound to arise, a great many agencies will
arise
in their turn which oppose the faults of Mara. Those who decide to
learn, study
and write this perfection of wisdom are swayed by Buddhas might, by his
sustaining power, by his grace. [252] For whereas Mara, the Evil One, will
be
seen to make great efforts to cause obstacles, the Tathagatas in turn
send help.
Chapter XII
~SHOWING THE WORLD~
Perfect Wisdom the Mother of All
Buddhas
The Lord: It is as
with a mother who has many children, - five, or
ten, or twenty, or thirty, or forty, or fifty, or one hundred or one
thousand.
As she falls ill, we each do whatever is possible to prevent this mother
from
dying, to keep her alive as long as possible, to keep any unpleasantness
away
from her body. As we are aware of the fact to her we owe our existence,
as in
her own great pain she brings us into this world, as she instructs us in
the way
of this world.
We now look directly to her, give her anything to ease
her
discomfort and suffering, protect her well, make much of her, and we
hope she is
free from pain- derived from contact with eyes, ear, nose, tongue, body
or mind,
or coming from wind, bile, phlegm, or a disorder of the humours, or from
stinging insects, mosquitoes, or crawling animals, from beings or from
ghosts,
from anything falling upon her, or tearing her asunder, or from a
disastrous
crash.
In this way we honor
our mother by giving her all this which may
ease her suffering, allow for her to know how dear she is, cherish and
protect
her, as we are aware she is our mother and begetter, who, in her own
great pain,
brings us into this world and instructs us always in the way of this
world.
In just this same
way Tathagatas bring this perfection of wisdom
to mind, and it is through their might, sustaining power and grace we
write,
learn, study, spread and repeat this. And these Tathagatas, which also
dwell in
other world systems just now, -for the weal and happiness of all, with
great
compassion for all and for the weal and happiness of this great body of
beings,
with compassion as this absolute sameness of all beings- these bring
this
perfection of wisdom to mind, and are of great zeal, as this perfection
of
wisdom is lasting, as it is not destroyed, as what's seen as Mara and
his host
cannot prevent this perfection of wisdom from being taught, written, and
practiced.
So fond are Tathagatas
of this perfection of wisdom, as much do
these cherish and protect its process of perfection. Wisdom is mother
and
begetter, her process of perfection indicates and reveals to us
all-knowledge,
her perfection instructs us as the way of the world. As her perfection
do
Tathagatas appear. As her perfection begets, indicates and realizes pure
cognition as all-knowing, this perfection indicates to us and as us this
world
as it is. This all-knowledge of
Tathagatas appears as her most profound
perfection.
Tathagatas of three
times as well as beyond are enlightened
perfection of wisdom. It is as
this perfection of wisdom these Tathagatas are
instructed and generated...and instruct and generate us in this world,
so we may
be instructed and generated...and instruct and generate as well. Thus we come,
thus we go.
Flashes of enlightening and pure undifferentiated awareness, identical
with
absolute emptiness, this dark as pitch notion, infinite as space.
How Tathagatas Know
the World
Subhuti: How does
perfection of wisdom instruct Tathagatas in this
world, and what is this the Tathagatas call 'world'?
The Lord: The five
skandhas are by the Tathagatas declared as
'world' [loka]. Which five? Form, feeling, perception, impulse, and
consciousness.
Subhuti: How do five
skandhas come to be shown up by perfection of
wisdom of Tathagatas, or what is shown up by her?
The Lord: Skandhas are
shown and realized by this perfection of
wisdom of Tathagatas as 'this world' [loka], as these do not crumble,
nor
crumble away [lujyante, pralujyante]. These five skandhas are emptiness
as to
any own-being and devoid of any own-being and sameness, inasmuch as can
be said
with any meaning whatsoever of emptiness, so, can neither crumble nor
crumble
away. As this sense, this perfect wisdom instructs these Tathagatas in
this
world. As emptiness can neither crumble nor crumble away, so the
Signless, the
Wishless, the Uneffected, the Unproduced, Non-existent, and
all-completeness of
any Realm of Dharma.
How Tathagatas Know Thoughts of All
Beings
Moreover Subhuti, due
to this perfection of wisdom, Tathagatas quite
naturally know immeasurable and incalculable beings as these really are.
This
comes about through the inevitable dissolution of obscurations. For, herein is
simultaneously revealed an increase toward, or away from pure cognition,
depending on one's perspective and relationship to these six perfections
and
Noble Eightfold Path, primarily right intention and right action. Eventually
this 'pinnacle' awareness comes about as all-knowledge. This is, however,
completely different and other than bits and pieces of knowing
formulated of
some discursive thought process.
This naked realization is of an objectless and
purely undifferentiated experience of this uniform non-existence of any
individualized or collective own-being within any sentience
whatsoever.
Again, Tathagatas are
naturally aware of thoughts and actions of
immeasurable and incalculable beings, since 'here' or anywhere, in
anytime, or
in anyway for any beings is no real existence. This indication only of some
thing called existence, exists neither as separate individualities as
many
'ones', nor any totality of individualities, neither any singular one,
nor any
grouping of two or more, and not even simply as one divided into
many...because
ultimately and this means even now, any beings and things are
incalculable and
immeasurable. And even still, Tathagatas, again due to this perfection
of
wisdom, are naturally aware of the collected thoughts of countless
beings as
only 'collected thoughts'. And
how do Tathagatas come to be cognizant of this?
This is naturally
cognized, for as pure awareness, this
"collectedness of thought" is realized as equivalent to
extinct [for, any thing
called singular, lone or individual thought, etc., speaking also in
terms which
are 'thought of' as having an existential basis and from some 'point of view'
in existence, does not exist, and is purely cognized as not-other than
already
as infinitely absolute by Tathagatas.
But, this doesn't materialize or manifest
as having been thought of. - What does matter in truth is...what is such
as
eventually becomes thought as any relative result of it's 'original'
pristine
continuum of absolution? or even, What is any thought at any 'time' or
'place' a
result of, in spite or regardless of what we may think?]
This extinction is
just non-extinction, as this which is realized as
extinct, 'is' no-thing to be
extinct and as such is merely non-extinct.
Furthermore, Tathagatas are
naturally cognizant of distracted thoughts of
beings as such, as these Tathagatas realize 're'-occupation with any
thought as
mere distraction, for just as objects of this world, even thought is
known as
external, and a grave distraction from this sourceless-source of which
these are
spontaneously manifest with neither time nor limitation. Not even mindfulness
can be effortlessly directed as such toward this realm of Dharma. For even as
in this consideration of 'the one divided into many', ...in truth, what
is this
dreamed of 'one anything' other than, as a basis (?), from which to
determine
its singularity? As here is
no-thing other than this 'one', this 'one' has
no-thing or support upon which to lean to determine either itself, or
any
phenomena whatsoever as this or these dharmas. So as even one cannot be
determined as such, how much more so hundreds of ones? How much more so
hundreds of thousands of ones?
How much more so hundreds of thousands of
niyutas of kotis of ones? Such is
what is meant as immeasurable and
incalculable. Such, in this true
aspect is infinite. This 'one', all
'ones',
are exactly identical as being only an instantaneous reflection of an
inexplicable and spontaneous interdependence merely seeming to be
individuated
by habits coming to be established from beyond any thought or knowledge
of this
process of reification, hereby 'creating', first of all, this duality
called
thought itself, (ignorance) so as to attempt to determine some
separateness of
an illusion of even this non-existent oneness...an appearing of some
thing, from
the essentially pure infinite space/awareness as ground of any and all
being.
Suchness is a wholeness at once of space and primordial awareness. Here is
neither one nor parts of one, neither many individual ones nor
none. As
Suchness is beyond thought and measurement, Such is as Suchness is.
On another hand, Tathagatas
realize these thoughts as ultimate reality, and
as such are without marks, cannot extinguish, just as any true continuity is
not interrupted, not distracted.
These cannot, as emptiness, be directed on
external objects. Tathagatas are cognizant of and realize the infinite
and
inexhaustible mind of being, of be-ness. Tathagatas are aware, as
compassion.
All beings are understood, for as cognizant mind these buddhas naturally
realize
immeasurable non-extinction of space as immeasurable non-extinction of
mind.
Buddha-Mind as this infinite continuum is neither produced nor sustained
in any
time, cognizes neither production nor cessation, neither gives nor
requires any
support. As infinity cannot be
measured, as inexhaustible is Dharma. Tathagatas
realize obscurred minds and the cause of obscuration. Such as Tathagatas
realize these minds of people are not actually obscurred by perverted views,
which, as nothing other than wrong ideas, are also not sustained. Tathagatas
realize unobscure thoughts. Tathagatas see these minds being transparently
luminous as essential original nature.
Tathagatas realize slack thoughts as
well as the reasoning by which they occur. Tathagatas realize these thoughts
are unable to slouch on any resting place. Tathagatas cognize tensely
active
thoughts as these are. A Tathagata realizes these thoughts are exerted
so as to
win dispassion, and these can no longer be exerted when nothing is left
which
can be seized upon.
Tathagatas realize
thoughts as outflows. As such one
realizes even
these thoughts as without own- being, as false representations of
no-thing.
Tathagatas realize thought as this is merely as this might seem. Anyone
merely
aware comes to realize, as an outflow any thought is non-existent. As
continuity is pure, no-thing neither is nor is not directed, or not.
Tathagatas
realize any thoughts such as these merely seem to be, yet are not as
these are.
Tathagatas realize a
greedy mind is not mind as empty awareness, as
mind is not a greedy mind. Tathagatas realize 'any' mind as free from
greed.
Such as these realize any mind as with thoughts of greed is not a greedy
mind,
as thought of greed and even mind non-exist as 'true reality', as mind
which
forsakes greed is not greed, nor even mind as detached from greed.
Tathagatas
naturally realize minds as greedy and as free from greed. These realize in the
same manner, minds as hateful and as free of hate, as deluded, as well as
without delusion. Tathagatas as awareness realize any thoughts of
beings.
Tathagatas realize thoughts as not joined to this world of appearance,
as these
do not appear as the world of appearance. Tathagatas realize extensive or
abundant thoughts. Tathagatas
realize thoughts neither diminish nor increase;
as thoughts can not depart. For thought cannot do so as thoughts cannot
be other
than this realm of Dharma, thus is here no-where here and nothing
outside this
to even consider, inasmuch as thought merely could. Tathagatas realize thoughts
as neither great, as this which these may be, nor lacking as this which
these
may not. These Tathagatas realize these thoughts neither come hither nor
go
away, as any reality such as thought, is not included in the present as
such.
Tathagatas realize
thoughts which are thought of as great, merely
appear different, as any and all
are the same, for such neither appears as
sameness, yet neither are these different, nor do these exist in any
form of
own-being whatsoever. For here,
any thought which is thought of as
'here' is
no thought nor other, nor even awareness as present. Tathagatas realize
thought
without limitation, as such lean on nothing. Tathagatas realize thought
with
perceiving attributes perceive thought as own-being, for as no thought exists
without perceptible attributes, still any and all thought is without
marks,
these are neither isolated nor not isolated as any object, nor as
imperceptible,
neither within nor without any range of the three or five kinds of
vision. As
primordial emptiness/awareness, Tathagatas realize reacting thoughts as
emptiness, and as devoid of objective support as these are of subjective
sustanence. Tathagatas realize
non-reacting thoughts without 're'-occupation as
non-dual, as neither having any own-self nor other against which to
react.
Tathagatas realize lower [energy] thoughts as no self-conceited
imagining.
Tathagatas realize supreme
[infinitely energetic] thoughts as unimpeded, just
as the least thought is neither apprehended nor ignored.
Tathagatas realize
unconcentrated thoughts as attached to
differences; [directed as faulty representations of this world as separate
things, such thoughts are
distracted], for any such thoughts cannot achieve
synthesis, due to these being
unconcentrated. Tathagatas
realize concentrated
thoughts as neither same nor
different from dharma, for distractions
dissolve, revealing synthesis, and increasingly concentrated and
rarified
thoughts are like unto space. Tathagatas realize this which appears as
unemancipated thought is already now emancipated, as these are
non-existent as
'own-being'. Tathagatas realize emancipated thoughts, as these cannot
grasp any
thought of any past, nor of any future, or even any present, as thought
is not
even present. Tathagatas realize imperceptible thoughts as neither here
nor
perceived as reality, as such cannot be discerned; for even as such,
thought
being discerned falls short of perfect reality, and such cannot be
grasped, -
not by the eye of wisdom, not by the heavenly eye, how much less by the
fleshly
eye, since it does not come within the range of any of these eyes.
Furthermore,
Tathagatas naturally realize tendencies of countless
beings to make positive and negative statements about objects. [269]
These ideas
arise in dependence on form and
other skandhas. How do any beings discern
dependence on these skandhas of these positive and negative statements?
If we
take such statements as, "Tathagatas continue to exist after
death", and
"Tathagatas do not continue to exist after death", and
"Tathagatas do and do not
continue to exist after death", and "Tathagatas neither do nor
do not continue
to exist after death", these statements refer to these skandhas
known as
'Tathagatas' only and these statements have no basis in the true reality
of
Tathagatas. This holds good of similar statements, i.e. when one says:
"Eternal
are self and the world, -just that is the truth, everything else is
delusion."
And so if one maintains either self and the world are non-eternal, are
both
eternal and non-eternal, neither eternal nor non-eternal, such
statements still
refer merely to these skandhas. [270]
Or, similarly, if one maintains that self
and the world are finite, or not finite, or both finite and not finite,
or
neither finite nor not finite. Or, finally, if one says "that which
is the soul,
that is the body," or "one thing is the soul, another the
body," all these
statements refer only to skandhas. It is a result of perfection of
wisdom [in
verse and application] these Tathagatas realize these positive and
negative
statements for what these are.
[271] Tathagatas cognize even skandhas as
identical with Suchness.
This is how and
why as a result of perfection of wisdom [in
verse and application], these positive and negative statements are
realized as
these are. It is thus Tathagatas reveal to realization Suchness of Tathagatas,
as of skandhas, as Suchness of positive and negative statements. And
just as
this is Suchness of skandhas, as well is this Suchness of worlds. As this is
said by Tathagatas..."these five skandhas are reckoned as
world(s)." So here,
Subhuti, as such is Suchness of skandhas, such is Suchness of these
worlds; as
such is Suchness of this world, such is Suchness of all dharmas; as such
is
Suchness of all dharmas, such is Suchness as fruit of a Streamwinner, so on up
to: as such is Suchness of Pratyekabuddhahood, such is Suchness of
Tathagatas.
As a result, Suchness, -Suchness of Tathagatas, of skandhas, of dharmas,
of holy
Disciples and Pratyekabuddhas- is just Suchness without a trace of
variety such
as positivity and negativity, as nothing beyond even one, non-different,
non-extinguishable, unaffected, non-dual, nor with even a question of
duality.
[272] In humbleness and compassion of perfection of wisdom, Suchness as
Tathagatas is neither realized nor not realized, as Such is as Suchness.
Thus
Tathagatas reveals this world to this infatuated world [as such is
also]
preoccupied as unreasoned passion(s). Thusly this vision of worlds takes place.
Thus...perfect wisdom is mother of Tathagatas, as such spontaneously
appear,
neither as her result nor not. Thus...Tathagatas, neither realizing nor not
realizing Suchness, cognize Suchness of worlds, as Non-falseness, as
unaltered
Suchness. Thus, as these neither do nor do not 'realize' Suchness
[tathata]
Tathagatas are called,
'Tathagata'.
Subhuti: Suchness is
beyond fathom and unfathomable, O Lord.
Enlightenment of Buddhas and Lords is neither brought about nor revealed
through
nor by Suchness, yet merely as Suchness...neither within nor without
any times,
any place, neither as direction nor directionless. Whoever else neither
realizes
nor does not realize Suchness? Any irreversible Bodhisattvas, or Arhats
whose
right intentions are fulfilled, or persons whom achieve as right views
these
fathomless stations described by Tathagatas as Suchness, as Tathagata
are
enlightened as these.
The Lord: So it is,
Subhuti. Suchness, as Tathagatas fully neither
do nor do not 'realize', is inexhaustible, as Tathagatas are purely
aware
[beyond thought and word...as space] of Suchness as such, and can
describe
Suchness as inexhaustible...for Suchness, neither fully 'realized' nor
not...is
infinitely pure awareness [as space...dharmakaya].
Fathomless Marks and How They
are Fastened
So now, headed by
Sakra, Chief of Gods, the Gods of the realm of
sense-desire and of the realm of form and twenty thousand of the Gods of
the
realm of Brahma have come to see the Lord, salute his feet with their
heads, and
standing to one side, these ask: As fathomless dharmas are revealed,
how, O
Lord, are the marks fixed onto these? [273]
The Lord: Marks are fixed on to the fact
these fathomless dharmas
are empty, signless, wishless [the three doors to deliverance], not
brought
together, not produced, not stopped, not defiled, not purified, so, as
such
these non-exist, beyond even samsara and nirvana, as does also this
realm of
Dharma, and Suchness. As these marks are not supported by anything such
are like
unto space. These marks are not fixed on by Tathagatas, as these cannot
be
reckoned among skandhas. As these are not dependent on skandhas, such
are not
fixed on by Gods, Nagas nor any beings, and these cannot be shaken off
by the
world with its Gods, beings and Asuras. For even this world with its
Gods,
beings and Asuras has just this mark. No hand has fixed on these marks. Would
this be correct to say space is fixed on something?
The Gods: No, Lord, as
it would have to be conditioned.
The Lord: Well said,
and this is true, O Gods. Regardless of whether
Tathagatas are produced or not, [274] these marks stand out just as
such. In
accordance with what stands out, just as such Tathagatas describe this
reality,
as such Tathagatas fully realize it.
As such are Tathagatas called 'Tathagata'.
Subhuti: Fathomless, O
Lord, are these marks as Tathagatas fully
realize perfection of wisdom as unattached cognition/awareness of
Tathagatas.
This field in this unattached cognition is perfection of wisdom, this
range of
Tathagatas.
The World Shown
as Empty
The Lord: So it is,
Subhuti. With this process of perfection of
wisdom are Tathagatas instructed within worlds. As Tathagatas are
spontaneously
interdependent with dharma, as also with this perfection of wisdom, to
this
extent are these dharmas which stand without support fully realized by
Tathagatas, as these take their stand nowhere. As such, these dwell
interdependently as just Dharma. Tathagatas treat Dharma with respect,
revere,
worship and adore this, as these realize this essential nature of dharma
is just
perfection of wisdom. Just as all-knowledge of Tathagatas is realized as
perfection of wisdom, Tathagatas are grateful and thankful for her. With
justice
can Tathagatas be called "grateful and thankful" [kritajna
kritavedin]. With
gratitude and thankfulness Tathagatas [275] favor and cherish this
vehicle for
such is this path by which these realize full enlightenment. One knows
this
gratitude and thankfulness of Tathagatas. In addition, Tathagatas fully
know all
dharmas as neither made [akrita] nor unmade, as not brought together.
This also,
one knows as gratitude and thankfulness of Tathagatas. It is as
gratitude to
perfection of wisdom this cognition of Tathagatas thus proceeds in all
dharmas.
This is another aspect of the fact this perfection of wisdom
simultaneously
instructs Tathagatas in this world.
Subhuti: But how can
perfect wisdom instruct Tathagatas in this
world if all dharmas are unknowable and imperceptible?
The Lord: It is good,
Subhuti, as you question Tathagata about this
matter. All dharmas are indeed unknowable and imperceptible as these are
empty,
and cannot lean on anything. It is thus all these dharmas are, as
perfect
wisdom, fully known by Tathagatas. Another reason also perfection of
wisdom can
be regarded as the instructress of
Tathagatas in this world is that
none of
the skandhas is viewed.
Subhuti: How can here
be a non-viewing of form, feeling, perception,
impulse, or consciousness?
The Lord: As in this
continuum arises merely an apparent act of
consciousness which has no skandhas as objective support, here this
non-viewing
of form, etc., takes place. But, just this non-viewing of the skandhas
is
viewing of the world. This is the way in which this world is viewed by
Tathagatas. Thus perfection of wisdom acts as instructress in these
worlds to
Tathagatas. And how does perfection of wisdom show up this world for
what it is?
She shows this world as empty, unthinkable, calmly quiet. As purified of
itself
she shows up the world, she makes it known, she indicates it, yet does
nothing.
Chapter
XIII
~UNTHINKABLE ~
Five Attributes of
Perfect Wisdom
Subhuti: Unfathomable,
O Lord, is perfect wisdom. As a great
enterprise this perfection of
wisdom becomes of itself when illucidated and
revealed through any exceedingly refined vortex of cognition and
awareness. Such
comes to be simply revealed as unthinkable, incomparable, immeasurable,
incalculable, ...as an enterprise equaling the unequalled.
The Lord: So it is,
Subhuti. How and why does this come to
be an
unthinkable enterprise?
Unthinkable is Tathagatahood, Buddhahood, [our]
spontaneous self-existence which is at all times empty of any self or
notions
whatsoever, truly as this state of all-knowledge, yet still comes to be
revealed
as such. On such as this one cannot reflect with one's thought, since
this can
be neither any object as thought, nor of volition, nor of any dharmas
which
constitute thought. Why is it this incomparable enterprise? One cannot
reflect
on Tathagatahood, etc., nor compare these as such. Why is it
immeasurable?
Tathagatahood, etc., is immeasurable. Why is it incalculable?
Tathagatahood,
etc., is incalculable. Why is any enterprise equal to such as this
unequalled?
Nothing can equal Tathagatas, as fully Enlightened Ones, as
Self-existent, as
All-knowing, can anything be
superior to such as these as totally equanimous?
Subhuti: Do these five
attributes apply only to Tathagatahood, etc.,
or also to the skandhas, and to all dharmas?
The Lord: These
attributes apply to skandhas as well as all dharmas
also. Also the skandhas, and also all dharmas are unthinkable. As skandhas
(i.e., form, feeling, perceptions, impulses, and/or consciousness)
regard or
'show up' as in relation to true essential nature, here is neither
thought nor
volition, nor any of these dharmas which constitute thought, nor any
comparing.
For and as this reason, skandhas and all dharmas are also unthinkable
and
uncomparable. These are also immeasurable, as one cannot conceive of a
measure
of any nor all skandhas, since such a measure cannot itself exist as a
consequence of infinitude [and as all dharmas relate to such]. These are
also
incalculable, as these are beyond any possibility of counting. These are
also
equal to the unequalled, as all dharmas are space. So do you think,
Subhuti,
here even exists (as related to space)...any sameness, or counting, or
measure,
or comparison, or thought, or any dharma which might even constitute
thought?
Subhuti: No, Lord.
The Lord: In like
manner Dharma is unthinkable, incomparable,
immeasurable, incalculable, equal to no-thing even such as no equal...as
Tathagata-dharma. Tathagata-dharma is unthinkable as all thought is as
naught,
is incomparable as such is beyond
all comparison. Words such as 'unthinkable'
and 'incomparable' denote any and all objects as consciousness as do
'immeasurable', 'incalculable' and 'equal to the unequalled'. Any
measure,
calculation and sameness is as naught, as Tathagata-dharma is
immeasurable,
incalculable, equal to no-thing as such has no equal. This is
immeasurable,
incalculable, equal to no-thing as this immeasurableness and
incalculability is
as space. Dharma is incomparable as any sense, as space is incomparable.
Dharma
cannot be placed side by side, as such cannot be compared. Dharma is
unthinkable, incomparable, immeasurable, incalculable, equal to no-thing
as such
in this same sense, as space is this attribute.
Spiritual
Rebirth Resulting
from This Knowledge
As any doctrine of
unthinkability, etc., is being taught, the minds
of hundreds of monks who are ripened are freed from the outflows,
without
further clinging, and so are the minds of two thousand nuns in similar
ripeness.
[i.e., Four outflows; 1) sense-desire, 2) becoming 3) ignorance 4) false
views.
The extinction of these four outflows constituted arhatship.] Six
thousand lay
brethren and three thousand lay sisters obtain the pure, dispassionate,
unstained eye of Dharma. Twenty thousand Bodhisattvas secure the patient
acceptance of dharmas which fail to be produced. The Lords have
predicted these
to secure enlightenment in this very Bhadrakalpa [an auspicious aeon in
which
one thousand Buddhas are to appear]. And as to these lay brethren and
lay
sisters, whose dharma-eye is purified, these also are predestined by the
Lords,
and these also are free, without further clinging, from any outflows.
Nothing To
Take Hold Of
Subhuti: Unfathomable,
O Lord, is perfect wisdom. Certainly as a
great venture this is set upon.
The Lord: So it is, Subhuti. All-knowledge is entrusted to
perfection of wisdom, and so is these levels of a Pratyekabuddha and the
level
of all the Disciples. An anointed king, a Kshatriya, who feels strong
and secure
in his kingdom, entrusts all his business concerning his kingly office,
and the
city and the kingdom to his minister, and he himself has few cares and
his
burden is light. Just so, whatever dharmas of Buddhas, Pratyekabuddhas,
or
Disciples may be possible are all entrusted to the perfection of wisdom.
It is
the perfection of wisdom which in these does the work. It is in this
manner that
perfect wisdom is set upon for a great venture, i.e. so one cannot take
hold of
form, feeling, perception, impulse, or consciousness, nor settle down in
it and
so also for skandhas, so also for the fruits of this holy life, from the
fruit
of a Streamwinner to this state of all-knowledge.
Subhuti: In what way
is perfection of wisdom set upon so one cannot
take hold of this state of all-knowledge, nor settle down in this?
The Lord: Do we view
Arhatship as any real dharma which we could
take hold of, or settle down in?
Subhuti: No, Lord!
The Lord: So it is,
Subhuti. I also do not view Tathagatahood as
real, and here I do not take hold of it, do not settle down in this. For
this
reason all-knowledge also is a state in which one neither takes hold of
anything, nor settles down in anything.
Subhuti: Bodhisattvas
who have but newly set out in the vehicle, and
whose wholesome roots are but small, must beware not to tremble when
hearing
this exposition. On the other hand, Bodhisattvas do, on hearing this
unfathomable perfection of wisdom, firmly believe this as these may have
become
suitable for Buddhahood, have fulfilled their duties in view of the
Jinas of any
time, and have planted wholesome roots continuously.
The Lord: So it is,
Subhuti.
Reaction
of the Gods
So now...the Gods of
the realm of sense-desire and of the realm of
form said to the Lord: Unfathomable, O Lord, is this perfection of
wisdom, hard
to see, hard to understand. Bodhisattvas who resolutely believe in this
unfathomable perfection of wisdom fulfill their duties in accord with
Jinas of
any time, must have planted wholesome roots continuously. If, O Lord,
all the
beings in this great trichiliocosm, for an aeon or the remainder of an
aeon,
course as any stage of a Faith-follower; on the other hand someone for
one day
only is finding pleasure in patient acceptance of this unfathomable
perfection
of wisdom, and as one searches this, as one reflects on this, weighs
this up,
investigates this and is meditating on this, this latter being unveils
realization of view and knowledge as all these things.
The Lord: As someone
hears, O Gods, this unfathomable perfection of
wisdom, meditation, joyful effort, patience, self-discipline,
generosity... then
one can rightly expect one's realization to take place more quickly than
realizations of those who course on any stage of a faith-follower for an
aeon,
or for the remainder of an aeon.
The Gods: A great
perfection is this perfection of wisdom! With
these words, they saluted the Lord's feet with their heads, thrice
walked round
the Lord, decided to go away from this presence of the Lord, took
friendly leave
of him, and moved away. Before these had not gone far, yet these
disappeared
from sight, and these Gods of the realm of sense-desire departed for the
world
of sense-desire, and these Gods of the realm of form departed for the
Brahma-world.
Chapter XIV
~SIMILIES~
Future
and Past Rebirths
Subhuti: As a
Bodhisattva, on merely hearing this, immediately
believes in this unfathomable perfection of wisdom, does not become
cowed,
stolid, paralysed, or stupefied, does not doubt or hesitate, but
delights to
perfect wisdom, -where does one decease, where is one reborn?
The Lord: As a Bodhisattva reacts in such a way to
perfection of
wisdom, delights in seeing and hearing this, bears this in mind and
develops
this, keeps one's attention fixed on this without diverting it
elsewhere, feels
an urge to take this up, bears this in mind, speaks this, studys and
spreads
this, as, once one hears perfect wisdom, one follows and pursues the
reciters of
dharma and does not let these go, until one realizes this perfection of
wisdom
in one's heart or has it in the form of a book, just as a cow does not
abandon
her young calf, -this Bodhisattva deceases among people and is reborn
among
people.
Subhuti: Is a
Bodhisattva, which is endowed with just these
qualities crossed in other Buddha-fields just as being reborn here?
The Lord: It is
possible any Bodhisattva which is endowed with these
qualities, is, just as being reborn here, crossed in other
Buddha-fields, as
such honors and questions Buddhas and Lords. One may also cross among
Tushita
Gods. This may be, as such honors Maitreya, the Bodhisattva, and
persistently
questions him concerning this perfection of wisdom.
Past Deeds of a Bodhisattva Who Fails in
Perfect Wisdom
On another hand, as
any Bodhisattva past or present hears this
unfathomable perfection of wisdom and yet asks no questions, or so doing
listens
not to any reply, this one may be reborn among people and hear this
unfathomable
perfection of wisdom being taught, hesitates and is stupefied and cowed,
this is
one of these who are unwilling to ask questions and listen. Any
Bodhisattva,
again, may have had or does have a right attitude to this unfathomable
perfection of wisdom, for one, two, three, four or five days, and for a
certain
time has faith in this, but again is withdrawn and no longer feels like
asking
questions about nor listening to this. It is a fact such a Bodhisattva
has not
or does not all the time ask questions about nor listen to and pursue
this
unfathomable perfection of wisdom and as such, one may at one time feel
urged to
pursue and hear this fathomless perfection of wisdom, but not so at
other times
urged to pursue and listen; such a one again falls from faith and is
disheartened, as intelligence is unsteady like cotton wool. Such a
Bodhisattva
has but lately set out in the vehicle. Having come but lately to this
vehicle,
one loses faith, serene confidence and one's urge to this. In other
words one no
longer takes up this perfection of wisdom nor pursues it. Such a one moves on
either of two levels, on the level of a Disciple, or on the level of a
Pratyekabuddha.
Four Similes
As a ship is wrecked
in the middle of the ocean, people die in the
water without getting to shore, unless these find support on a log, or
plank, or
any floating object. These who manage to gain such support do not die in
the
water; this being so, safely and unhindered these cross over to a shore
beyond,
and stand, unhurt and uninjured, on firm ground. In this same way, any
Bodhisattva which is endowed with but little faith, just little serene
confidence, little affection, little aspiration, and which does not gain
support
of perfection of wisdom, incurrs
a fall in the middle of a bad road, and,
without having attained to the state of all-knowledge, stands in
Discipleship or
Pratyekabuddhahood. Different is this case for any Bodhisattva of full
faith,
which accepts this patiently, develops a taste for this, as full
aspiration,
vigour, vigilance, resolve, earnest intention, renunciation, a title
which is
respected, joyous zest, elation, serene confidence, affection in this,
and
persistence to realize full enlightenment, which gains support as
perfection of
wisdom; in realizing this perfection of wisdom, one stands in
all-knowledge. As
one uses a badly baked jar to carry water in, this jar does not last
long, and
actually quickly falls to pieces and melts away. In its unbaked
condition this
jar actually soon comes to an end on the ground. Likewise, although any
Bodhisattva obtains all these qualities enumerated above, from faith to
a
persistent aspiration for enlightenment, as one does not take hold of
perfection
of wisdom and skill in means, one is bound to come to a bad fall in the
middle
of a bad road, in other words, one falls on this level of a Disciple or
Pratyekabuddha. But, as one which carries water, from a river, or lake,
or pond,
or well, or any water-bearing place in a well-baked jar, a jar such as
this,
with the water, gets safely and uninjured to the house, simply due to
the
well-baked condition of this jar.
Just so, any Bodhisattva, which develops not
only these qualities enumerated above, but which in addition takes hold
of
perfection of wisdom and skill in means, does not in the middle of a bad
road
incur a fall, and, unhurt and uninjured, stands in all-knowledge.
A person who is exercising
little intelligence launches into the water a
seafaring vessel which was not caulked or repaired, and had been tied to
its
moorings for a long time, overloads it with goods, and climbs on board,
and sets
out on it. This ship is doomed to collapse before it has conveyed the
goods
across the water. When this ship bursts asunder, this merchant,
exercising
little intelligence, who is unskilled in means, loses a huge fortune, a
great
source of wealth. Just so a Bodhisattva with all the qualities
enumerated above,
but lacks perfection of wisdom and skill in means, without realizing the
wealth
of all-knowledge collapses midway, incurrs a fall; this Bodhisattva
loses a
great deal of wealth, and has
also lost a great deal of wealth for others,
having lost all-knowledge, which is a huge fortune and a great source of
wealth;
not to mention the collapse in the middle of the bad road, resulting in
realization unto the level of Disciple or Pratyekabuddha. An intelligent
merchant, on the other hand, constructs a solid ship and launches it
with proper
care into the water, loads it with goods and distributes these evenly,
and with
a favourable wind this vessel gradually sails to the country which is
the goal
of this voyage. This ship does not collapse in the water, it goes to as
it is
meant to go, and the merchant will win great wealth in the shape of
world-like
jewels. Likewise, as any Bodhisattva of peerless faith, and these other
qualities enumerated above, in addition is taken hold of by perfect
wisdom
through her perfection and does not lack skill in means, one such as
this does
not collapse in the middle of a bad road, does not incur a fall, and
stands
fully enlightened like unto Suchness. It is a fact as a Bodhisattva with
peerless faith, and the other qualities enumerated above, in addition,
develops
these dharmas as is taken hold of
by perfect wisdom through her perfection, and
does not lack skill in means, these do not hasten obscurred thought
realizing
the level of a Disciple or Pratyekabuddha. On the contrary these dharmas
face
all-knowledge, as such these set out for this, as these dissolve any
obscurations to realization of full enlightenment.
As any person is aged, even advanced in years, physically weakened, say
one
hundred and twenty years old, and as one falls ill in one's body, could
one rise
from one's bed without being taken hold of by others?
Subhuti: No, Lord!
The Lord: And as one
such as this does rise from one's bed, this one
has not the strength to walk even for half a mile. Wasted away by both
old age
and illness this one does not walk about for any length of time, even as
this
one may be able to rise from this bed. Likewise, as any Bodhisattva as
having
developed all these qualities enumerated above, does not oneself come to
be
magnetized by perfect wisdom through her perfection, and lacks skill in means,
although set out for full enlightenment, one such as this nevertheless
collapses
in the middle of a road, and incurrs a fall, as this one produces subtle
obscurities and now realizes the level of Disciple or Pratyekabuddha.
This is an
unavoidable consequence of the fact of not bringing oneself to a point
of being
magnetized by perfect wisdom through her perfection, and is lacking
skill in
means. So...here now, as two strong beings take hold of this old and
sick being,
and carefully lift this one up, and promise this one may go wherever
this one
wishes, and as far as this one wishes, as these are assisting this one,
and one
does not fall along this way to the place one is headed to. In this same
way, a
Bodhisattva of peerless faith, etc., and which is assisted by perfect
wisdom and
her perfection, and endowed with skill in means, does not collapse in
the middle
of a road, does not incur a fall, and is able to reach this station,
i.e. the
station of full enlightenment.
Chapter XV
~GODS~
The
Beginner's Task
Subhuti: How does a
Bodhisattva which is just beginning stand in
perfect wisdom... how train oneself?
The Lord: Such a
Bodhisattva tends to, loves and honors good
friends. Any good friends are such as instruct and admonish this
Bodhisattva in
perfection of wisdom, and such as expound its meaning. These expound
this
perfection as follows: "Come here, you born of good family, make
endeavours in
these six perfections. Achieve
generosity, guard morality, perfect
patience
and exert with vigour, enter into concentration [293] or
mastery of perfection
in wisdom, - all this turn over for no reason. Such is nature as
Suchness...unthinkable, intangible, full enlightenment. Do not
misconstrue full
enlightenment as form, or any skandhas. Intangible also is
all-knowledge.
Neither long for nor settle in any levels, as for instance, of Sravaka as
Disciple or Pratyekabuddha."
It is thus
Subhuti, a Bodhisattva beginning
gradually through these
good friends enters into the perfecting of wisdom, by, through, and from
her
unlimited and all permeating perfectness.
How a Bodhisattva
Helps Beings
Subhuti: Doers of what
is difficult are these Bodhisattvas which set
out to realize fully benevolent enlightenment. Due to this practice of
these six
perfections as herein described, these do not wish to realize some
private
Nirvana of some own-being. Bodhisattvas survey these highly painful worlds
of
beings. These aspire to realize full enlightenment, and still these do
not
tremble at birth-and-death.
The Lord: So it is.
Doers of what is difficult are these
Bodhisattvas which set out for the benefit and happiness of worlds, out
of
compassion. - "We are a shelter for worlds, a refuge, a place of
rest, a
complete relief, islands, lights, and leaders of worlds. We equanimously
reveal
full enlightenment and resort to these worlds," - with these words
these ones
make diligent efforts to realize such full enlightenment. [294]
1. How is any
Bodhisattva awakened to full enlightenment and come to
be the shelter of worlds?
These bring to light the nature of
suffering and even by doing this, so offer protection from sufferings
which
belong to these deep skandhas of birth-and-death. Also these struggle and make
efforts to rid the worlds of any and all sufferings, whether a hurt by
some
slight of heart, a bruised knee or deep and severe as causing the pains
of both
birth and death.
2. How are these the
worlds refuge?
These reveal as free
from birth, decay, illness, death, sorrow,
lamentation, pain, sadness and despair any beings who are doomed to
undergo
these by bringing understanding of the true and complete nature of these
conditions, to any beings who desire to know and are willing to listen.
3. How are these the
worlds resting place?
Tathagatas
demonstrate Dharma to beings so they may learn to not
embrace anything whatsoever.
Subhuti: How does this
non-embracing come about?
The Lord:
Non-embracing comes about, or more
accurately, is
realized regarding form, feeling, perception, impulse, and
consciousness, and is
the same as in any skandhas (dharmas or phenomena). What comes to be
revealed is
an inherent non-arising and uniform non-sustainability, from which is
non-production, and so non-stopping. [295] As no thing whatsoever CAN BE
revealed in, or, of any beginning, how could any such thing stop? This
is
revealed and eventually realized as true of any and all skandhas -which
would
have been- seen, or thought of, or experienced as either thoughts, words
and
writings, or even actions, as these merely indicate notions only of
form,
feeling, perception, impulse, or consciousness of anything whatsoever as
already being non-embraced. What
does not exist, in truth cannot BE embraced.
One thus learns not to even think to embrace anything as a result of
this
cognition and vision.
Non-embracing is "already established" as of itself and
timelessly self-existent. Once
revealed, what comes about is our realization of
Such. All dharmas are non-embracing for such cannot be embraced, and
these are
also non-arising as lacking attributes such as, coming into being (to
begin
with!), and consequently dwelling in time, duration and place, and
ceasing to
exist.
4. How are these the
complete relief of worlds?
Any state of form is
not form, but formless; and so beyond form, and
this same fact applies to any state of feeling, perception, impulse and
consciousness, and all dharmas.
Subhuti: If form,
etc., and all dharmas (as any phenomena) are
beyond mere appearance, as such these Bodhisattvas fully know and
realize all
dharmas, as here is no discrimination between them. [the gradual dawning
of the
realization of all-knowledge.]
The Lord: So it
is. Beyond these mere appearances, here
is no
discrimination. Through this non-discrimination are all dharmas fully
known to
Bodhisattvas. This also is most difficult yet effortless, as
Bodhisattvas
meditate on all dharmas (at once), and neither realize [296], nor are
cowed, and
these meditate thus: "In this way are all dharmas fully known...and
thus
awakened as full enlightenment, we demonstrate and reveal these
dharmas."
5. How are these the
islands of worlds?
'Islands' are pieces
of land limited by water, as rivers or great
lakes. Just so form, etc., is only limited at its perceived beginning
and end,
and so are all dharmas. This limitation of all dharmas is the same as
this Calm
Quiet, this Sublime, as Nirvana, as this which is Really Existing, the
Unperverted or Undifferentiated.
6. How are these the
lights of worlds?
Here these
Bodhisattvas, once having come to realize full
enlightenment, cannot help but to reveal it's light and susequent
knowledge to
help dispell this dark obscurity and defiled gloom of non-cognizance
from beings
who for long are enveloped as the membrane of this eggshell of
ignorance, and
overcome by darkness, so these illuminate these beings through wisdom.
[297]
7. How are these
leaders of worlds?
As these are
enlightened, Bodhisattvas demonstrate Dharma in order
to reveal this absence of production and stopping as but one attribute
of
infinite quintessential nature of skandhas, and also as these very same
dharmas
which constitute and distinguish ordinary people, Sravakas as Disciples,
Pratyekabuddhas, Bodhisattvas and Buddhas, indeed all dharmas which are
no
dharma, yet uniform in essence and no thing in general.
8. How are these the
resort of worlds?
As these are enlightened, Bodhisattvas demonstrate Dharma
by
teaching these skandhas are situated as one and the same as this space
of
worlds. All dharmas exist in equal balance and exchange, as and with
space. This
does not come, this does not go, this is the same as space. Space
neither comes
nor goes, is neither made nor unmade, nor affected; space neither stands
up to,
nor as such does space last, nor endure; such is neither produced nor
stopped.
The same is true of all dharmas which are, as this fashion of space,
indiscriminate. [298] Only within mind's less refined activity as
consciousness
is thought lent of itself to discriminate...and such fathers this great
delusion, mothers this great illusion, and begets this great
suffering. Only
within mind's exceedingly refined activity toward cognizance of pure
spacelike
awareness is thought lent of itself to reveal it's nature from beyond
even
uniform stillness and emptiness. As such is realized as naught, and
devoid of
any possible notion evolved of subjective states or objective perusal,
is
begotten of nothing and purely spontaneous. To even say borne of the stuff of
stars, does Suchness no justice, yet provides a general directive. As
this
emptiness of skandhas neither comes nor goes, neither does this
emptiness of
dharmas, for dharmas are situated as emptiness, and situated as such
these
dharmas do not depart. These are situated as signless, wishless,
ineffective; as
non-production, no-birth, non-arising as absence of relativity and
polarity, as
dream and self, as this boundless, as this calm quiet, as Nirvana, as
this
Unrecoverable; these neither come, nor go, and are situated as
immobility; these
are situated as form, etc., [299] and also as full enlightenment of
Arhats and
Pratyekabuddhas.
Description of
Perfect Wisdom
Subhuti: Who can
understand this perfection of wisdom?
The Lord: Bodhisattvas
which course under Tathagatas, and which
mature these wholesome roots.
Subhuti: What is own-being
to such as these?
The Lord: To these,
own-being is isolated from any need for
discipline.
Subhuti: Bodhisattvas
so situated as these fully know this resort,
these demonstrate and show this as available to all beings? Is it in
this sense
these resort to all beings? [300]
The Lord: So it is,
Subhuti. It is in this sense a Bodhisattva, as
one knowing full enlightenment, resorts to countless beings.
Subhuti: A doer of
what is difficult is any Bodhisattva which arms
oneself with this armor: "To immeasurable and incalculable beings I
indicate
Nirvana."
The Lord: This armor
of such a Bodhisattva is, however, not
connected with skandhas, nor is it put on for any sake of form, feeling,
perceptions, impulses, or consciousness.
It is not connected with any level of
Sravakas as Disciples, or Pratyekabuddhas, or any Buddha, nor put on for
any
own-self nature. Truly
unconnected with any and all dharma is this armor of any
Bodhisattva which is armed with this great armour.
Subhuti: Three
standpoints one does not aspire to as a Bodhisattva
which is armed with this great armor and which courses thus in
unfathomable
wisdom. Which three? The level of a Sravaka, or, Disciple, or of a
Pratyekabuddha, or of a Buddha. [301]
The Lord: For what
reason do you say this? This is, of
course,
impossible, here cannot be any Bodhisattva belonging to either vehicle
of the
Sravakas as Disciples or Pratyekabuddhas. But, since ones such as these
put on
this armor to benefit all beings, these truly aspire to become Buddhas.
Subhuti: Fathomless, O
Lord, is perfect wisdom as such is
perfection. This cannot be
developed by anything, nor by anyone, nor is
anything or anyone to be developed.
As perfect wisdom nothing whatsoever has
been brought to perfection. The development of perfect wisdom is like
development of space, or all dharmas, or non-attachment, the infinite,
what is
non-arising, or has no-taking-hold-of.
The Lord: So it is as you say, any
Bodhisattva making adjustments
toward unfathomable and perfect wisdom is regarded as irreversible unto
realization. Now, as such a Bodhisattva does not and can not settle down
within
unfathomable and perfect wisdom, nor in the declarations or counsels of
others;
one does not merely go by 'someone else' whom one puts one's trust in.
As
fathomless perfection of wisdom is taught, one is not cowed, or stolid,
nor does
one turn one's back; one does not tremble, nor manifest fright or
terror; one
does not hesitate nor doubt, nor get stupefied, but one is immersed in
and fully
saturated, is resolutely intent, and delights in being totally permeated
in and
by this vision and hearing. One knows in a former life already one
explores
perfection of wisdom. As now, as
unfathomable perfect wisdom is taught as her
perfection, one does not tremble, is not frightened, nor terrified.
Subhuti: By means of
what mode does any Bodhisattva which does not
tremble as this unfathomable perfection of wisdom is taught apperceive
perfect
wisdom?
The Lord: A
Bodhisattva apperceives perfect wisdom through a series
[of thoughts] which are inclined toward all-knowledge. Such is this process of
perfection of wisdom.
Subhuti: How does one
apperceive such a series of thoughts? [303]
The Lord: As a series
of thoughts which indicate space, are prone to
space, steadily yield
non-substance as space. This apperception is realized as
a series of thoughts which indicate full awareness. And why? Full
awareness is
immeasurable and unlimited. What is immeasurable and unlimited...this is
not
form, nor any skandha. This is not attainment, nor reunion, nor getting
anywhere; not any path nor its fruit; not cognition, nor consciousness;
no
genesis, nor destruction, nor production, or passing away, or stopping,
neither
development, nor annihilation. Such is not made by anything, nor does
this come
from anywhere, such does not go to anywhere, as such does not stand in
any place
or spot. On the contrary, such can merely be indicated as
"immeasurable,
unlimited." As immeasurable infinite space is immeasurable full, or
infinite
awareness. This is
immeasurableness as such does not, nay
cannot lend itself
to being fully known by anything, be it form, or any skandha, or any of
these
six perfections. Form is all-knowledge, and so are the skandhas, and
even these
six perfections.
Here now, Sakra
approached [304] and said: Unfathomable, O Lord, is
perfect wisdom. It is impossible to fully fathom, impossible to fully
see,
impossible to fully cognize or understand. This thought of Tathagatas
which
considers this depth of dharma, and who, seated on this terrace of
enlightenment, has just realized full enlightenment, is inclined to
carefree
non-action, and not to demonstration of dharma.
The Lord: So it is.
Deep certainly is this dharma I fully know.
Nothing has been, or will be, or is fully known, and such is this
unfathomable
depth of this dharma. This dharma which I fully know is unfathomable as
the
depth of space, beyond the depth of the self, the depth not-coming of
all
dharmas, and of their not going. [305]
Sakra: It is
wonderful, O Lord, it is astonishing, O Well-Gone! As
contrary to the ways of the whole world is this dharma demonstrated, -
it
teaches one not to seize upon dharmas, yet this world is wont to grasp
at
anything.
Chapter XVI
~SUCHNESS ~
Tathagata-Suchness
Subhuti: As
non-observation of all dharmas, to be sure, is this
dharma set forth. Nowhere is this dharma obstructed. Identical with
space this
dharma is, beyond even ultimacy marked with non-obstruction, as no trace
can be
purely cognized of such prior to, during, or after, any dharma which is
indicated only by, what's best described as objective observation and
appearance. When purely cognized unconditionally, dharma (as all
phenomena
whatsoever) comes to be revealed as some 'thing' which can only seem to
be what
it is, yet neither is nor can be what it seems. No-dharma exists as such yet
all dharmas are. At what seems
the very least, perception will vouch for such.
Yet, perception 'itself' is identical with this mysterious dharma. These are
'all' identical. So now, any
dharmas -as- such, cognized -in- such cannot be
purely cognized as other -than- such.
So, here is no counterpart, as pure
emptiness without any second, nor even a first from which a second might
be
determined Such is incalculable, beyond number, immeasureable, truly
infinite...purely no-thing whatsoever.
Here is no opponent, as such is beyond
all opposites. Such as this is appears without a trace. Here can be no
cause,
indeed, here is no cause to become as such. This is non-produced (as, by some
other acting as producer, or doing something to produce), as here is no
occasion
such as rebirth from some thing other than what this simply is. Here can
be no
path, as in truth no path exists which can be cognized.
Sakra and the Gods:
Born as this image of the Lord is Disciple holy
Subhuti, this Elder. Whichever dharma Subhuti demonstrates is merely
indicated,
truly an emanation of emptiness. [307]
Subhuti: As he is not
born is Subhuti the Elder born as this image
of Tathagata. He is born as this reflection of Tathagatas Suchness.
As neither
coming nor going, so Subhuti, of Suchness neither comes nor goes. With
nothing
whatsoever to establish any beginning, Subhuti the Elder simply is this
Tathagatas Suchness. Suchness as Tathagata and Suchness as all dharmas
is this
same thing...these are 'both' Suchness and same as Subhuti this Elder.
This
image as Subhuti the Elder is Suchness; hence this same manner of
Tathagatas.
Yet, Suchness is also
empty of anything as Suchness, so as this
non-image of Suchness Subhuti
emanates. It is in this sense Elder Subhuti is
emanated as this image of Tathagatas as a result of the
non-establishable order
of Suchness of Tathagata. Subhuti's Suchness is immutable and
unchangeable,
undiscriminated and undifferentiated Suchness of Tathagatas. Thusly Subhuti
this Elder, immutable, unchangeable, undiscriminated, undifferentiated,
through
this Suchness, is this very image of any and all Tathagata.
So again, just as this
Suchness of Tathagatas, immutable and
undifferentiated, is nowhere obstructed, so also Suchness of all dharmas
is
immutable and undifferentiated. Suchness of Tathagatas, and this
Suchness of all
dharmas, are infinite and unlimited Suchness, neither two, nor any
division of
any one is possible. A non-dual Suchness, however, is nowhere, is 'from'
nowhere, 'belongs to' nowhere. It is as it is Suchness belonging nowhere
it is
non-dual. Here through non-producible Suchness this Elder Subhuti is
emanated
even as non-image of all Tathagatas. Non-producible Suchness, however,
is no
time not Suchness [308] and non-dual. It is in this non-sense [be
careful with
this!] Elder Subhuti emanates as any and all imagery of 'the race' of
Tathagatas
beyond any and all phenomena. As Suchness of Tathagata is
undiscriminated and
undifferentiated, at all times and in all dharmas, so Suchness of the
Emanant
Subhuti.
For this reason,
although this seems a duality in which Subhuti has
been conjured up from Suchness of Tathagatas, nevertheless nothing is
lopped off
'from' any Suchness, which as unbound infinity devoid even of any center
or
direction, remains perfect and unbroken, as one cannot apprehend any
real OR
imagined outside agent which could break such apart. In this sense is
the
Emanant Subhuti the Elder [as other than Eminent] emanated as this image
of any
Tathagata.
As Suchness of
Tathagata cannot be other than, or outside Suchness
of any and all dharmas, so also Suchness of Subhuti. So also, whatever
is, or
appears as outside Suchness of dharmas, this is nothing which is not
also
Suchness. Suchness of Subhuti is here just the same as Suchness of all
dharmas,
Suchness of all Tathagatas. Subhuti the Elder undergoes this experience
of
Suchness of all dharmas. As such an emanated image of Suchness is
Subhuti called
"emanated such as Tathagatas."
It is also by and as Suchness of Tathagatas [and
not only his own] he conforms to Suchness. It is just through Suchness
of
Tathagatas he conforms to any 'past' Suchness, as it is also through any
'past'
Suchness he conforms to Suchness of Tathagatas. Likewise with future and
present
dharmas as Suchness. It is through
Suchness of Tathagatas he conforms to any
such 'thing' as past, future and present Suchness, and it is through any
past,
future and present Suchness he conforms to Suchness of Tathagatas. In
this
sameness of elucidation, Suchness of Subhuti, and any past, future and
present
Suchness, and Suchness of the Tathagatas, are not two, nor any division
such as
any past, future, or present. Suchness of any and all dharmas and
Suchness of
Subhuti are anywhere or as anyway not two, nor any division. [309] And
also,
Suchness of the Lord as he is a Bodhisattva is Suchness of the Lord as
he
realizes full enlightenment. And this is same Suchness through which any
Bodhisattva, as one definitely
realizes full enlightenment, comes to be called
a 'Tathagata'.
The Earth Shakes and Many
Are Saved
As this disquisition of Suchness of the
Tathagatas takes place, the
great earth shakes in six ways, stirs, quakes, is agitating, resounding
and
tumbling, as Tathagata remove any
obstruction to full enlightenment.
Subhuti: It is thus, O
Gods, Subhuti the Elder is emanates as this
formless form of Tathagata. But he is not emanated as an image of form,
nor any
fruits of a holy life, from the fruit of a Streamwinner to Buddhahood.
As any
dharmas which may appear to be born after the image of anything, or in
any image
of which these may appear to be born, do not exist, still are these not
got at,
thusly Subhuti the Elder emanates in the image of Tathagata.
Sariputra: Suchness, O
Lord, courses beyond even depth!
The Lord: So it is,
Sariputra.
Yet as this
disquisition of Suchness is expounded, the minds of
three hundred monks are freed from the outflows, without any further
clinging.
Five hundred nuns obtain the pure, dispassionate and unstained
dharma-eye. [310]
Five thousand Gods, who in the past had made the necessary preparations,
acquire
this patient acceptance of dharmas which fail to be produced. And the
minds of
six thousand Bodhisattvas are freed from the outflows, without any
further
clinging.
Perfect Wisdom and
Skill in Means
Sariputra knows the
thoughts of these Bodhisattvas are free from the
outflows, without any further clinging, and asks the Lord for the
reason, or
cause, of such.
The Lord: These
Bodhisattvas honor five hundred Buddhas, and during
all this time are generous, disciplined, perfecting patience, exercise
diligence, and concentration. But these are not upheld by perfect wisdom
and
lack in skill in means. And so, although these gain this path of
emptiness,
course in Signlessness, put their
minds to work on Wishlessness, yet still
wanting skill in means these realize the reality limit, and come forth
on the
level of Sravaka Disciple or Pratyekabuddha, still not coming forth
toward the
level of a Buddha. Suppose here is a very huge bird, one hundred, or up
to five
hundred miles large, but without any wings, or with crippled or damaged
wings.
This bird now wants to fly down to Jambudvipa from the Heaven of the
Gods of
Thirty-three. In intermediate space, the middle of its journey [311] to
Jambudvipa, it wants to return to the Gods of Thirty-three, is it able
to do so?
Sariputra: No, Lord.
The Lord: And can it
hope to come down on Jambudvipa without damage
or injury?
Sariputra: No, Lord.
It is bound to get damaged and injured,
and as
it drops down on Jambudvipa it incurrs death or deadly pain. Just the
fact that,
whereas its body is huge, the strength of its wings is
insufficient, so it just
drops down from above.
The Lord: So it is,
Sariputra. Even as a Bodhisattva, after one
raises one's mind to full enlightenment, for countless aeons, gives
gifts, shows
discipline, perfects patience, exercises diligence, and has excellent
concentration, how ever great this setting forth and this thought raised
to full
enlightenment, -as one is not upheld by perfect wisdom and lacks skill in
means, one is bound to fall on the level of Sravaka Disciple or
Pratyekabuddha.
Furthermore, Sariputra, it may be as this Bodhisattva brings to mind,
and
retains in one's mind, [312] of the Buddhas and Lords, past, future and
present,
the self-discipline, the concentration, the wisdom, the emancipation,
the vision
and cognition of emancipation, -but all this after the manner of a sign,
this
sign being an object of attention, a basis of recognition, or some such
occasion
for entrancement. This one now neither knows nor sees self-discipline of
Tathagatas, nor their concentration, or wisdom, or emancipation, nor
their
vision and cognition of emancipation. Ignorant of these, blind to these,
one
hears this word 'emptiness', treats this as a sign, and wishes to covert
[this
(imagined) mass of merit] over into full enlightenment [which one
regards as
emptiness]. As consequence such a one as this remains on the level of a
Sravaka
Disciple or Pratyekabuddha, -as the fact is, this one is not upheld by
perfect
wisdom, and as well does this one lack in skill in means, both more
silent than
a whisper, and a gentle wind from space providing innate guidance.
Sariputra: As I
understand the meaning of the Lord's teaching,
although a Bodhisattva is joined to a huge carriage of merit, as long as
this
one is not upheld by perfect wisdom and is without skill in means, such
a one
lacks the good friend, and this one's attainment of full enlightenment
is
uncertain. A Bodhisattva aspiring to reveal full enlightenment for
others and
self, in this develops this perfection of wisdom, even as skillful means.
The Lord: So it is,
Sariputra. [313]
Sakra and the Gods:
Unfathomable, O Lord, is perfect wisdom!
Difficult to win, exceedingly hard to win is full enlightenment!
The Lord: So it is, O
Gods. Deep is this perfection of wisdom.
Difficult to win, exceedingly hard to win is full enlightenment, as one
is weak
in wisdom, below the mark in diligence and resolve, unskilled in means,
and as
one serves friends who have less than good intent and action.
Enlightenment and
Emptiness
Subhuti: How is it the
Lord says full enlightenment is difficult to
know , exceedingly difficult to acknowledge, as here is no one who can
get at
enlightenment? As emanations of emptiness are all dharmas, no dharma
exists
which is able to win enlightenment. All dharmas are empty. This dharma
for the
forsaking of which dharma is demonstrated, this dharma does not exist.
As well
is this dharma which [314] might have been enlightened in full
enlightenment,
and this which could have been enlightened, and this which might have
cognized
[the enlightenment], and this which could have cognized such, -all these
dharmas
are empty. In this manner I am inclined to think that full enlightenment
is easy
to win, not hard to win.
The Lord: As this
cannot possibly come about is full enlightenment
difficult to obtain, attain, or get at, as in reality this enlightenment
is not
here, for this can neither be discriminated nor figured as any base or
ultimacy
whatsoever, as this is not fabricated [in either reality or false
appearences].
Sariputra: As this is
empty is this hard to win, O Subhuti. Such
does not occur to space as winning full enlightenment. As such...for
instance,
as without own-being...any and all dharmas are [already] known in
enlightenment.
All dharmas are space. And, Subhuti, if full enlightenment were easy to
win,
then countless Bodhisattvas would not turn away from this. As countless
Bodhisattvas do turn away from this, here one can discern [315] full
enlightenment is hard to win, exceedingly hard to win.
Subhuti: But,
Sariputra, does form, feeling, perception, impulse, or
consciousness, turn away from
full enlightenment?
Sariputra: No,
Subhuti.
Subhuti: Is this
dharma which turns away from full enlightenment
other than form, etc.?
Sariputra: No,
Subhuti.
Subhuti: Does Suchness
of form, etc., turn away?
Sariputra: No,
Subhuti. [316]
Subhuti: Is this
dharma which turns away from full enlightenment
other than the Suchness of form, etc.?
Sariputra: No,
Subhuti.
Subhuti: Does form,
etc., know full enlightenment?
Sariputra: No,
Subhuti.
Subhuti: Is the dharma
which knows full enlightenment other than
form, etc.?
Sariputra: No, Subhuti.
Subhuti: Does Suchness of
form, etc., know full enlightenment?
Sariputra: No,
Subhuti. [317]
Subhuti: Is the dharma
which knows full enlightenment other than the
Suchness of form, etc.?
Sariputra: No,
Subhuti.
Subhuti: Should form,
etc., be known in full enlightenment, or any
dharma other than form, etc. [318] or the Suchness of form, etc., or a
dharma
other than the Suchness of form, etc.?
Sariputra: No,
Subhuti.
Subhuti: Does Suchness
turn away from full enlightenment?
Sariputra: No,
Subhuti.
Subhuti: Is some
dharma which turns away from full enlightenment in
Suchness?
Sariputra: No,
Subhuti. [319]
Subhuti: What,
Sariputra, is this dharma which turns away from full
enlightenment, as we consider this as standing in this nature of
dharmas, which
is just emptiness, as so to is this manner of taking no stand in any
dharma? Or
what dharma is this Suchness? Is it perhaps Suchness is turned away?
Sariputra: No,
Subhuti.
Subhuti: As thus in
ultimate truth and as things stand, no dharma is
apprehended as real, what is this dharma which is turned away from full
enlightenment?
Sariputra: As one
adopts this method of considering dharmas as
ultimate reality, which Subhuti the Elder uses in this exposition,
indeed here
is no dharma which turns away from full enlightenment. But now,
Venerable
Subhuti, here is no longer any ground for the distinction of these who
set their
hearts on enlightenment into three kinds of persons, who differ with
respect to
the vehicle which these have chosen, as described by the Tathagata.
According to
this exposition of the Venerable Subhuti, here is only one vehicle [for
those
whose hearts are set on enlightenment], this being the Buddha-vehicle,
the
Bodhisattva-vehicle, the great vehicle.
Purna: First of all
the Venerable Sariputra must ask the Venerable
Subhuti the Elder whether he admits even one single kind of being whose
heart is
set on enlightenment, and who uses either the vehicle of the Sravaka
Disciples,
or that of the Pratyekabuddhas, or the great vehicle.
Sariputra: Subhuti, do
you admit even one single kind of being whose
heart is set on enlightenment, and who uses either the vehicle of the
Disciples,
or that of the Bodhisattvas, or the great vehicle? [320]
Subhuti: Sariputra, do
you see as Suchness of Suchness even one
single being whose heart is set on enlightenment [i.e. as a real
entity], be
this one who uses the vehicle of the Sravaka Disciples, or that of the
Pratyekabuddhas, or the great vehicle?
Sariputra: No so,
Subhuti. Suchness, first of all, is not
apprehended as of three kinds, how much less any being whose heart is
set on
enlightenment.
Subhuti: Is now
Suchness apprehended as of one kind even?
Sariputra: Not so,
Subhuti.
Subhuti: Do you now
perhaps see in Suchness even one single dharma
which would constitute a being whose heart is set on enlightenment?
Sariputra: Not so,
Subhuti.
Subhuti: Thus in
ultimate truth and as things stand, such a dharma
which constitutes any being whose
heart is set on enlightenment cannot be
apprehended, where do you get the idea "this one belongs to the
vehicle of the
Disciples, that one to the vehicle of the Pratyekabuddhas, that one to
the great
vehicle?" Any Bodhisattva which hears this absence of difference,
distinction or
differentiation between the three kinds of persons who set their hearts
on
enlightenment, in so far as we are each and all 'encompassed' as
Suchness, and
do not become cowed or stolid in mind, do not turn back, now any of
these one's
know such as these go forth to enlightenment. [321]
The Lord: Well said,
Subhuti. Through this might and sustaining
power of Tathagata you are inspired to say this.
Sariputra: To which
enlightenment, O Lord, will these Bodhisattvas
go forth?
The Lord: To this full
and supreme enlightenment, so difficult to
win.
Requisites
of Going Forth To
Enlightenment
Subhuti: How does a
Bodhisattva behave, how does one train, as one
wants to go forth in realization to this full enlightenment?
The Lord: The Bodhisattva
adopts the same attitude towards all
beings, one's mind is even, equanimous towards all beings, one does not
handle
others with an uneven mind, but with a mind which is friendly, well
disposed,
helpful, free from aversion, avoiding harm and hurt, and handles others as if
these were one's mother, father, son or daughter. [322] As a refuge and
one able
to benefit any and all beings does any Bodhisattva behave towards all
beings,
does one train oneself, as one wants to know full enlightenment. A
Bodhisattva
stands in abstention from all evil, as also one gives gifts, guards
discipline,
perfects patience, exerts diligence, enters into mental stabilization,
achieves
mastery through perfection of wisdom, surveys conditioned co-production,
both in
direct and in reverse order; and also one instigates, incites and
encourages
others to do the same. One takes the same stance in everything from the
meditation on these truths, to such a
stage as one reaches certainty.
As a
Bodhisattva this one is liberated from defilements and samsaric bondage,
and as
one matures any and all beings, instigates these to do the same, and
incites and
encourages these. As one longs eagerly for all this and trains oneself
in it, so
everything is uncovered to ones such as these, from form to the established
order of dharma.
Chapter XVII
~ATTRIBUTES, SIGNS, AND TOKENS OF IRREVERSIBILITY
~
Various
Tokens of
Irreversibility
Subhuti: What, O Lord, are
any attributes, tokens and signs of an
irreversible Bodhisattva, and how do we know any Bodhisattva is
irreversible?
The Lord: This level
of 'we common people', this level of 'we
Disciples', this level of 'we Pratyekabuddhas', this level of 'we
Buddhas' --
these levels and we are all called the 'Level of Suchness'. Thought as well,
all these are Suchness, not two, nor any one divided, neither
discriminated
amongst, nor undiscriminated between, a Bodhisattva is revealed as
within
Suchness and not other than this nature of dharma. Realizing one's firm
stance
as Suchness, one neither imagines nor discriminates in this. With this sense
awakened is one revealed thus. Once this is realized, even if one goes
away from
this assembly, because one's hearing is also Suchness, one does not and
can not
in any circumstance hesitate, does not and can not become perplexed,
does not
and can not doubt, and one is not stupefied by thought [concerning any
or all of
form, feeling, perceptions, impulses, or consciousness] as 'it is not
thus'. On
the contrary, one is firmly aware as 'it is just thus, just Suchness',
and with
this, one realizes one's being as such. Just so, one does not prattle
away about
everything which comes into one's head. Such a one only speaks if this
is
considered beneficial for another, and not if this may not. One does not
look in
final judgement on what others do or don't do. Endowed with such
attributes,
tokens and indications of Suchness, a Bodhisattva may be borne in mind
as
irreversible from full enlightenment.
An irreversible
Bodhisattva can not pander to Shramanas and Brahmins
of 'other schools', telling these what anyone knows is worth knowing, or
what
anyone sees is worth seeing. [324]
A Bodhisattva pays no
homage to strange Gods, offers these no
flowers, incenses, etc., and cannot put one's trusts in these. A
Bodhisattva is
no more reborn in places of woe, nor does one ever again become a
different sex.
As well, Subhuti, an irreversible Bodhisattva undertakes to observe the
ten
avenues [ways] of wholesome action. One observes, as one instigates
others to
observe, abstention from taking life, abstention from taking what is not
given,
abstention from wrong conduct as regards sensuous pleasures, abstention
from
intoxicants as tending to cloud the mind, abstention from lying speech,
abstention from malicious speech, abstention from harsh speech,
abstention from
indistinct prattling, abstention from covetousness, abstention from ill
will,
abstention from wrong views. [325]
It is true an
irreversible Bodhisattva observes these ten ways of
wholesome action, and instigates any others to observe these, incites
and
encourages these to do so, establishes and confirms others in these.
Even in
Bodhisattva dreams one never
commits offenses against these ten precepts, and
one does not build on such offenses in one's mind. Even in one's dreams
an
irreversible Bodhisattva keeps the ten wholesome paths of action present
in
mind. Also, as an irreversible Bodhisattva masters a text of dharma, and
offers
this to others, in mind one builds upon the welfare and happiness of all
beings
as such, and one offers this gift of dharma in common to all beings,
with no
distinction. [326]
What's more, as deep
dharmas are taught, a Bodhisattva is not
hesitant, is not perplexed, is not doubtful, is not stupefied. One only
says
what is beneficial, speaks gently and in moderation. One exhibits little
sloth
and torpor, and loses all latent biases to evil. Whether one goes out or
comes
back, this mind does not wander, but one's mindfulness is fixed. As one
steps on
this ground one knows what one does, and as one lifts up and puts down
one's
feet one neither loiters nor hurries but remains at ease. A Bodhisattvas
robe is
free from lice, one's habits are clean, one is rarely ill, and
afflictions are
few. In one's body these eighty thousand families of worms which are
present in
the bodies of other beings cannot at all develop, as these wholesome
roots
insure one's place within this whole world. And as these wholesome roots
such as
these go on increasing, in due course one gains perfect purity of body,
speech
and thought. [327]
Subhuti: What is known
as perfect purity of thought on the part of a
Bodhisattva?
The Lord: As these
wholesome roots go on increasing, in due course
one gains a state of mind in which one developes few cares, and is free
from
treachery, deceit, crookedness and craftiness. In addition this perfect
purity
of thought also consists in transcending through and beyond levels of Sravaka
Disciples and Pratyekabuddhas, while yet facing these, and being in
perfect
accord with any such ways, still just as intent on mutuality and benevolence.
And what's more, an irreversible Bodhisattva is not one to attach
exclusivity to
gain, honor, or fame, or to robes, alms bowl, lodging or medicinal
appliances
for use in sickness. This is not one who is full of envy and meanness.
And, as
profound dharmas are revealed, one does not lose heart; but intelligence
grows
steady, and, one's intelligence runs deep. With respect one hears Dharma
from
others, ever with a view to learn. All these dharmas one hears from
others are
united as perfection of wisdom, and also all worldly arts and
professions one
unites, thanks to this perfection of wisdom, as this very nature of
dharma. Here
is no dharma which one does not see as yoked to the nature of dharmas,
and each
dharma one sees is simply engaged
in this effort. [328]
Mara's Deeds
So now, Mara, the Evil
One, is (only thought of as being) the
one
conjuring up visions of the eight great hells, with many hundreds, many
thousands, many hundreds of thousands of Bodhisattvas in these, and he
says to
an irreversible Bodhisattva: "These Bodhisattvas, described by the
Tathagata as
irreversible, are reborn in these great hells. Just so you also, since
you are
described as irreversible, fall into these great hells. Confess this,
this
thought of enlightenment is an error! What is Buddhahood to you? Abandon
it! In
this way you avoid rebirth in the hells. As you act thus you are one who
goes to
heaven." As the mind of the
Bodhisattva does not waver, is not put out, is
certain in one's knowledge an irreversible Bodhisattva cannot possibly
be reborn
against one's will in the hells, this is another token of his
irreversibility.
Even so, Mara, the
Evil One, is seen as coming along possibly in the
guise of a Shramana, and saying: "Give up what you hear up to now,
abandon what
you gain so far! As you follow this advice, we again and again approach
you, and
say to you: 'What you hear just now is not the word of Buddha. It is
poetry, the
work of poets. But what I here teach to you, this is the teaching of
Buddha,
this is the word of the Buddha.'" Upon hearing this, as any
Bodhisattva wavers
and is put out, one can know, such is not predicted by the Tathagata,
this one
is not fixed on full enlightenment, [329] as this one does not stand
firmly in
this element of irreversibility. But again, even as one hears these
words of
Mara, one does not waver, but remains as this nature of dharma, to
Non-production, to Non-stopping, to the Unaffected, this is not one of
these who
put their trust in others.
An Arhat, a monk who
has outflows dried up, does not go by what is
said by merely someone else whom one trusts in, but has placed the
nature of
dharma directly before one's own eyes...before, or beyond, anyone or
anything
whatsoever...and Mara is seen as having no access to one such as this.
Just so, any irreversible Bodhisattva
can neither be crushed nor
inflated by beings belonging to the vehicle of Sravaka Disciples and
Pratyekabuddha, and one cannot, by this very nature, backslide into the
level of
Disciples or Pratyekabuddhas, as any such as this are fixed on
all-knowledge,
and end up in perfect enlightenment. It is quite certain any Bodhisattva
who
stands firmly in the element of irreversibility cannot possibly be led
astray by
others.
So, someone may come
to the irreversible Bodhisattva and say: "A
journey in birth-and-death is this coursing in perfection of wisdom, and
not a
journey of someone who is in quest of enlightenment. If you put an end
to all
suffering in this very life you no longer experience all the sufferings
and
disappointments which are bound up with this plane of birth-and-death.
Aye
surely, in this very life already this personality of yours is finished,
so why
do you think of taking upon yourself another one [for the benefit of
other
beings]?" Even now the Bodhisattva neither wavers nor is put out,
even as Mara
himself appears to say to this one: "Just look at these
Bodhisattvas which for
countless aeons present the necessities of life [330] to Buddhas and
Lords,
which lead holy lives in the presence of countless Buddhas, which honor
countless Buddhas and Lords, and question these about just this vehicle
of the
Bodhisattvas, asks these how a Bodhisattva should stand, hear the answer
of the
Tathagatas, and act on it!
"In spite of the fact these stand, course
and exert as they do, this
very day these do not yet know full enlightenment! These stand firm in
instruction, train themselves like this, -but do not reach
all-knowledge! How do
you reach full enlightenment ever?" Even as one does not waver and
is not put
out, then Mara, the Evil One, seems to conjure up some monks in this
place, and
say: "These monks are Arhats, with outflows dried up. These who set
out for
enlightenment, in the meantime have reached Arhatship, and are
established in
it. How do you ever reach full enlightenment?" It is quite certain
any
Bodhisattva must be irreversible from full enlightenment for, as this is
being
said and expounded, one's mind does not waver and is not put out.
As this mind of a Bodhisattva which hears
from a stranger these
discouraging remarks still does not become excluded from the true nature
of
dharma, and one does not go back on it, as one does not change one's
mind, as
one recognizes these deeds of Mara as appearing for exactly what these
are, it
is quite impossible for one which courses correctly in these perfections
not to
reach all-knowledge.
Mara, the Evil One,
cannot possibly gain entry to a Bodhisattva
which not only courses but also trains oneself correctly, which does not
lack in
these practices described by Tathagatas, which is completely adjusted to
this
mental activity which is associated with these perfections. [331] As any
Bodhisattva recognizes these deeds of Mara, as one hears discouraging
remarks
from strangers, one does not desist, nor slide back, nor change one's
mind, and
one perceives these deeds of Mara for exactly what these are, this is
another
token of irreversibility.
So now, an
irreversible Bodhisattva does not piece together a
perception of skandhas, (i.e. form, feeling, perception, impulses, or
consciousness), nor produce one.
As the irreversible Bodhisattva which through
dharmas empty of their own marks definitely entered on this certainty of
salvation, as a Bodhisattva does not apprehend even this dharma we now
behold
(in any moments)...so this one cannot piece it together, or produce it.
One says
here, "a Bodhisattva is irreversible as one patiently accepts the
cognition of
non-production." This is
another token of irreversibility.
What's more, Mara, the
Evil One, comes along in the guise of a monk
and tries to deter the Bodhisattva with the words: "The same as
space is this
all knowledge. It is a dharma which is not, it is non-existent. Who can
anoint
oneself with such as this, who fully know it? Here is no one who goes
forth to
such, here is no one who can fully know such, nothing can be fully
known, here
is no one who understands, here is nothing which can be understood. Due
to this
fact that at all times these dharmas are the same as space, it is
useless to
resist, revealed and seen as a deed of Mara is this doctrine which 'one
knows
full enlightenment,' is not a Buddha's teaching." A son or daughter
of good
family now cognizes, realizes and knows this [332] kind of critical
examination
is seen as just a deed of Mara.
After one makes this reflection, one makes
one's mind firm, unshakeable, irrestible. This is another token of
irreversibility.
More
Tokens of
Irreversibility
So now, an
irreversible Bodhisattva is one inquiring even beyond,
and transcending any level of Disciples and Pratyekabuddhas, and
proceeding in a
direction toward all-knowledge.
According to plan one comes to first, second,
third and fourth trance stages, and dwells within absorbtion in these
four
trances. One realizes complete mastery over these trances, meaning one
enters
into trances, but a future rebirth is not determined by their influence.
It is
on dharmas of the sphere of sense-desire one bases one's rebirth. This
also is
known as a mark of irreversibility in irreversible Bodhisattvas.
Also an irreversible
Bodhisattva does not attach weight to any name,
nor to renown, title or fame. One does not get attached to any
[particular] name
[which in any case is absent in emptiness]. One's mind remains
undismayed, and
interested only in the welfare of all beings. Whether one goes out or
comes
back, one's mind does not wander, and one remains ever mindful.
When one lives the
life of a householder, one has no great love for
pleasant things, and one does not want these too much. For, it is
realized that
it's with fear and disgust one possesses all pleasant things. [fear of
the
possessed item's loss, and disgust at their decrepitude or lacking being
better
than what it is]. Situated in a
wilderness infested with robbers one would eat
one's meals in fear, and with the constant thought [333] of getting
away, of
getting out of this wilderness, and not with repose.
Just so an
irreversible Bodhisattva living the life of a
householder, possesses pleasant things simply without caring for too
much for
them, without eagerness, without attachment. One is not one of these
people who
care for dear and pleasant forms. These who live the lives of
householders and
who are involved in the five kinds of sensuous pleasures do not earn
their
living in an irregular way, but in the right way. Neither do these incur
death
in a state of sin, nor do these inflict injuries on others. These incite all
beings to realize this supreme happiness, -these worthy beings, these
great
beings, superbeings, excellent beings, splendid beings, powerful of
beings,
sublime beings, valiant beings, heroes of beings, leaders of beings,
waterlilies
of beings, lotuses of beings, thoroughbred beings, Nagas of beings,
lions of
beings, trainers of beings! It is in this spirit which Bodhisattvas live
the
life of householders, in as much as
these are impregnated with the power of
perfection of wisdom, and this is another token of their
irreversibility.
So now, Vajrapani, the
great Yaksha, constantly follows behind the
irreversible Bodhisattva. Unassailable, the Bodhisattva cannot be
defeated by
either men or ghosts. All beings find it hard to conquer one, and one's
mind is
not disturbed [by their attacks]. One's faculties are all complete, and
one is
not deficient in any of these. One possesses the organs of a virile
being, [334]
not those of an impotent being. One does not in any way embark on these
spells,
mutterings, herbs, magical formulae, medical incantations, etc., which
are the
work of beings. One earns one's livelihood in a clean way, not in a
wrong way.
One's character is neither quarrelsome nor disputatious. One's views are
upright, one does not exalt oneself nor deprecate others. With these and
other
similar qualities this one is endowed. Such as these do not predict to
women or
men these will have a son or daughter. Such faulty ways of making
oneself
acceptable will not be this one's. All this is another token of
irreversibility.
So now, Subhuti, I'll
indicate the attributes, tokens and signs of
an irreversible Bodhisattva. Endowed with these one is known as
irreversible
from full enlightenment. Again, which are these? The following: One does
not
give oneself over to occupation and preoccupation with the skandhas, the
sense-fields, the elements, and with conditioned coproduction. One is
not
preoccupied with the kind of talk a person is fond of in society, with
talk
about kings, and robbers, about armies and battles; about villages,
[335]
cities, market towns, countries, kingdoms, and capitals; about oneself,
about
ministers and prime ministers; about women, men and neuters; about
journeys,
parks, monasteries, palaces, pools, lakes, ponds, lotus ponds, woods,
gardens
and mountains; about Yakshas, Rakshasas, Pretas, Pishacas,
Kataputana-demons and
Kumbhanda-demons; about food, drink, dresses, ornaments, perfumes,
garlands and
ointments; about roads, crossroads, streets, markets, palanquins and
people;
about songs, dances, tales, actors, dancers, and wandering singers;
about the
ocean, about rivers, about islands.
These do not devote
themselves to talk which obstructs dharma, to
the kind of talk which delights the common people, but to talk on
perfection of
wisdom, and these are people who do not lack in mental activities which
are
associated with all-knowledge. But talk about fightings and strife,
about
quarrels and disputes these avoid. These are willing for what is right,
and not
willing for what is wrong. These praise without causing dissension, and
not in
order to cause dissension. These want friendship, and not its opposite.
These
speak dharma, and not its opposite. These plan to gain a vision of
Tathagatas
which dwell in other world systems, and thus these increasingly produce
thoughts
which lead to their presence. According
to plan these are come near them, and
so these do not lack in the vision of Tathagatas, [336] nor in
opportunities for
honoring and serving them. Furthermore, as an irreversible Bodhisattva
definitely terminated one's existence among the Gods, -whether these
belong to
the sphere of sense-desire, or the sphere of form, or the formless
sphere, -one
is turned over to just this middle region, in Jambudvipa. For in the
border
countries are only a few beings with a good knowledge of the arts, of poetry,
of
mantras, of secret lore, of the standard treatises, of portents and of
the
meaning of religion, but in the middle region these are turned to
abundance. But
any who are turned over to the border regions these are at least
revealed again
in the big towns. This is another mark of irreversibility.
Furthermore, to an
irreversible Bodhisattva it does not occur to ask
oneself whether one is irreversible or not. No question about it arises,
as one
is not uncertain about the stage one made, and one does not sink down
below
such. Just as a Streamwinner has no hesitations or doubts about the
fruit of a
Streamwinner, if that is the stage which is this one's right, just so an
irreversible Bodhisattva neither questions nor doubts about being on
this stage
of a Bodhisattva, as this stage is one's right stage, here is no
uncertainties
about this stage which is right, nor does one sink below such. And one
quickly
sees through any deed appearing as Mara's that may arise, and does not
come
under his sway. [337] A person who commits one of the deadly sins never
again,
until one's death, loses this thought of this action, one cannot get rid
of it
or remove it, but it follows after one until the time of one's death.
Just so
this irreversible mind of an irreversible Bodhisattva learns to stand
firm on
this irreversible stage which is one's right, and even this whole world,
with
its Gods, beings and Asuras, cannot deflect, divert or diverge such a
one from
this. One recognizes any deeds as being -only seen to be- of Mara which
may
arise, as these do, and does not come under their sway.
One such as this is free from
hesitations and doubts about this stage which
any can realize, even after one passes through this present life the
thoughts
which are characteristics of Disciples and Pratyekabuddhas do not arise
in
beings such as this. As one
passes through this present life one thinks: "Here
is not a case in which any shall not realize full enlightenment. Anyone
is sure
to realize full enlightenment, I stand firm on this stage which also I
realize
as such."
One can no longer be
led astray by others, and on the stage which is
anyone's by nature, one can neither be crushed nor inflated, if one in
one's
nature adheres to the principle of Suchness in and as all, and beyond
even such,
as such is. For, as one stands firm on this, one's mind is insuperable,
one's
cognition is insuperable. Suppose Mara, the Evil One, in the guise of
Buddha
himself were to come to this one, and say: "Realize Arhatship in
this very life!
You are not predestined to full enlightenment. You have not the
attributes,
tokens and signs with which a Bodhisattva must be endowed in order to
realize
full enlightenment. Why now do you course in this?"
If the Bodhisattva now experiences a change of heart, one can know one
is not
predicted to full enlightenment by the Tathagatas of the past. [338] On
the
other hand, as one considers, "I see this, surely, as Mara, the
Evil One, who
comes along after he by magical means, adopts the disguise of the
Buddha, as all
are beset by Mara, this is but one of Mara's magical creations, but
certainly
not Tathagata. A Tathagata speaks
to the effect as one not realizing only
Arhatship, and not otherwise," as one sees and understands "I
see this, surely,
is as Mara, the Evil One, who is manufacturing a magical double of the
appearance of the Buddha, and who wants to estrange any and all beings
from
supreme enlightenment," and now at this Mara turns back...this
Bodhisattva
certainly in the past is predicted to full enlightenment by the
Tathagatas, and
stands firmly in this irreversible Bodhisattva stage. Where these attributes,
tokens, and signs are found as a Bodhisattva, here one can be certain,
beyond
any shadow or doubt of this: -as
one exudes these qualities, so this one
is
predicted by Tathagatas in the past, and stands firm on this
irreversible
Bodhisattva-stage and as one exudes such attributes, tokens and signs of
an
irreversible Bodhisattva this is another token of irreversibility. In
addition
to this...an irreversible Bodhisattva gains this good dharma even as
this costs
one one's life and any belongings. Here one makes a supreme effort to
gain this
good dharma, through affection and respect for Buddhas and Lords, past,
future
and present. In one's firm conviction- "the Dharma-bodies are
Buddhas and
Lords"...one realizes this good dharma not only of the past Buddhas
and Lords,
but also of the present and future Buddhas and Lords. One is convinced
as one
also is within the ranks of these which are reckoned as future Buddhas
and
Lords, ...as one also is
predicted to this supreme enlightenment,
also one is
known as already having gained this good dharma. So, these considerations one
bears in mind as, in one's efforts to gain this good dharma, one
renounces even
one's life and one's belongings, as one does not lose heart, nor become
indolent. This is another token of irreversibility. Moreover, as
Tathagata
demonstrates dharma, an irreversible neither hesitates nor doubts.
Subhuti: Does one also
neither hesitate nor doubt when a Disciple
demonstrates dharma?
The Lord: No, such a
one does not. For a Bodhisattva which acquires
this patient acceptance of dharmas which fail to produce, or be
productive or
produced, neither hesitates nor doubts as one hears about this
unobstructed true
nature of all dharmas. Endowed with these virtues a Bodhisattva is
irreversible.
[340] These also are known as the exudation of attributes, tokens and
signs of a
Bodhisattva which is irreversible from full enlightenment.
Chapter XVIII
~EMPTINESS ~
Unfathomable
Stations
Subhuti: This is
wonderful, O Lord, how great and with what
unlimited and measureless qualities a Bodhisattva is endowed!
The Lord: So it is,
Subhuti. Irreversible Bodhisattvas come to
reveal TO self and others pure, undifferentiated cognition as
non-produced,
innate and simply beyond any conceptual fixations AS 'self and others',
and
still just beyond any notions born OF these [skandhas]. Suchness comes
to be
realized as it's truth of center-lessness, boundary-lessness, beginning-
and
thus end-lessness, and to which Sravaka Disciples and Pratyekabuddhas as
yet
have no claim.
Subhuti: Truly beyond
any convention or standard whatsoever the Lord
can and does expound how an irreversible Bodhisattva represents and
emanates
these attributes, tokens and signs.
So now might the Lord indicate these
unfathomable positions of Bodhisattvas as are connected through
inconceivable
perfect wisdom?
The Lord: Well said
Subhuti. Surely, you bring up unfathomable
positions as you want to hear discoursing on this subject as well.
"Unfathomable",
Subhuti, is Emptiness which is a synonym of Signlessness,
Wishlessness, Uneffectedness.
Such is Unproduced, as in...No-birth,
Non-existent, Dispassioned of Cessation, Nirvana and Departing. [342]
Subhuti: Is this a
synonym only of these, or of all dharmas?
The Lord: Indeed
Subhuti, such is a synonym of all dharmas, as form,
feeling, impulses, perception and consciousness, is unfathomable. Choose
any
dharma or dharmas whatsoever, and 'unfathomable', among all such and
unlimited
is synonymous with and as such.
How are any and all skandhas unfathomable? Just
as unfathomable as Suchness, so unfathomable is any and all skandhas. As
unfathomable Suchness is any and all skandhas, etc., to include nothing
throughout, even as no skandha...so completely unfathomable is form,
feeling,
perception, impulse and consciousness.
Even as here is no form, etc., this is
the fathomlessness of form, etc.
Subhuti: Such is
wonderful, O Lord, how subtle a device is -such- as
allows for this relativity of form, etc., and indicates Unfathomable
Nirvana at
this same time.
How to Attend to
Perfect Wisdom
The Lord: As a
Bodhisattva reflects, ponders and meditates on these
unfathomable positions which are connected through inconceivable perfect
wisdom,
and strives to stand, train and progress as is ordained, described and
explained
in this perfection of wisdom, [343] now, as one may do so for, say, one
day
only, how great the deed is which one does during this one day! As a
person,
moved by considerations of greed, had made a date with a handsome,
attractive,
and good-looking other person, and as now this other person is held back
by yet
something or other and could not leave one's house, what do you think,
Subhuti,
with what would this other person's preoccupations be connected?
Subhuti: With this
other person, of course. One thinks about this
other one coming, about things these do together, and about joy, fun and
delight
one has with the other.
The Lord: Does this person entertain
many such ideas in the course
of this day?
Subhuti: Many indeed,
O Lord.
The Lord: As many such
ideas as this person entertains in the course
of this day, so for each vibration comprising each of the thoughts from
each
idea, hundreds, thousands, hundreds of thousands of kotis of aeons for
each of
these vibrations, a Bodhisattva spurns birth-and-death, turns one's back
on it,
and has resolve enough to end this.
Merit
As one stands,
trains, progresses, meditates and strives as is
ordained, described and explained in this perfection of wisdom, one's
faults and
obscuring defilements dissolve which are a turning away from full
enlightenment. [344] As one Bodhisattva gives one's self up to devotion
to
perfect wisdom, and does deeds for one day only while dwelling
completely in
mental activities connected with perfect wisdom; and yet another
Bodhisattva
lacks connections with perfect wisdom, but gives gifts for countless
aeons...more discretely refined attributes has the Bodhisattva which,
for one
day only, makes endeavours connected with perfect wisdom. A Bodhisattva
which
for one day only makes endeavours connected with perfect wisdom, begets
merit
other than the greatest merit of another Bodhisattva which for countless
aeons
gives and bestows gifts on all classes of holy persons, -from
Streamwinners to
Tathagatas - but lacks this discretion regarding perfect wisdom. And, as
the
other Bodhisattva not only bestows gifts as indicated, but in addition
observes
these moral precepts, but still lacks in connecting these with perfect
wisdom,
this Bodhisattva which dwells in connection with perfect wisdom, begets
other
merit, as this one emerges from this mental work on perfect wisdom, and
demonstrates dharma. And this remains true [345] even as the other
Bodhisattva
in addition were endowed with patience. Even as in addition the other
Bodhisattva exerts vigour, and makes endeavours about the trances and
wings of
enlightenment, but is still lacking connections in perfect wisdom...a
Bodhisattva which, as one gives this gift of dharma, as said before,
turns this
over to full enlightenment, one such as this begets a different type of
merit
all together which benefits all sentient beings, than the Bodhisattva
which yet
does not make such connections in perfect wisdom. The merit of a
Bodhisattva
which not only gives this gift of dharma, not only turns this over to
full
enlightenment, but employs the kind of turning over which is being
taught in
this perfection of wisdom begets another type of merit indeed...beyond
any
reckonings whatsoever, of 'greater or lesser'. So, as a Bodhisattva which does
all this, makes no further efforts than these visible and more tangible
ones
about it in meditative seclusion, [346] this one's merit is very great
perhaps,
yet still, different than this merit of one which also makes effort
about this
in meditative seclusion and which in addition, is taken hold of by
perfect
wisdom as coursing in her perfection, and now is open in this meditative
seclusion, and is not devoid of
perfect wisdom. The latter begets yet other
merit.
Immeasurable,
Empty
and Talk
Subhuti: How can one
say that one begets the greater merit since
the Lord has described all accumulations as the result of false
discrimination?
The Lord: In this case
also the accumulation of merit on the part of
any Bodhisattva who courses in perfect wisdom must be described as just
empty,
worthless, insignificant and unsubstantial. To the extent any
Bodhisattva goes
on contemplating all dharmas in this manner, to this extent this is one
which
does not lack affinities with perfect wisdom. And to the extent one does
not
lack affinities with perfect wisdom, to this extent one begets
immeasurable and
incalculable merit, beyond any tabulation of such as would result in
some
accumulation deemed as worth or of some value.
Subhuti: Is any
distinction made or difference noticed between
immeasurable and incalculable?
The Lord: Such is
"immeasurable" as in such, even measurement cannot
exist nor take place. Such is
"incalculable" as even any sense or effort to
count such is exhausted and even numbers to count such as one or many,
or even
as one divided into many cannot take place.
Subhuti: Is here any
reason to assume skandhas (form, feeling,
perception, impulse, consciousness) are immeasurable?
The Lord: Yes. [347]
Subhuti: Of what is
this term "immeasurable" a synonym?
The Lord: Are not all
dharmas described as "empty"?
Subhuti: Yes, and
simply so, as quite empty Tathagata describes all
dharmas.
The Lord: And being
empty, such are also inexhaustible of emptiness.
And what is emptiness is also
immeasurableness. So here and now, according to
ultimate reality, neither distinction nor difference is apprehended
between
dharmas, nor can any 'between' dharmas even begin to be assumed. As talk
these
are described by Tathagata. One merely talks as one speaks of
"immeasurable", or
"incalculable", or "inexhaustible", or of
"empty", or "signless", or "wishless",
or 'this Unaffected", or "Non-production",
"no-birth", "non-existence",
"dispassion", "cessation", "Nirvana". This
exposition is being described by
Tathagata as the consummation of demonstrations. [348]
Subhuti: It is wonderful to see such an
extent to which Tathagata
demonstrates true nature of dharmas, and yet one cannot properly talk
about true
nature of dharmas, [in any sense
of even predicating distinctive attributes to
truly non-existent separate real entities around and through us]. As I
humbly
understand this meaning of Tathagatas teaching, neither any nor all
dharmas can
be talked about, in any proper sense.
The Lord: So it is,
for none can properly express emptiness of
dharmas in words, and ever and always can such, be merely indicated.
Neither Growth nor
Diminution
Subhuti: Can
something truly have growth, or diminution, as it is
beyond all distinctive words, and even characteristics?
The Lord: No Subhuti.
Subhuti: But, as no
growth or diminution occurs of any entity or
dharma which is beyond all distinctive words and even characteristics,
so also
can neither growth nor diminution of these six perfections occur. And
now, how
does a Bodhisattva realize full enlightenment through the force of these
six
perfections, as these do not grow, and how does one even come close to
full
enlightenment, since without fulfilling these perfections, one cannot
come close
to full enlightenment? [349]
The Lord: So it is,
Subhuti. Here is certainly neither growth nor
diminution of a perfection-entity. A Bodhisattva coursing in perfection
of
wisdom who develops affinities toward perfect wisdom, and comes to be
skilled in
means, does obviously not think, "this perfection of giving grows,
this
perfection of giving diminishes".
Rather, such a one knows, "this perfection of
giving is a mere word and a characteristic". As one gives a gift one IS turning
any and all 'merit' over thus: in totally equanimous reflection for any
accountability whatsoever, one comes to reveal that such as 'merits'
cannot be
had outside of or in addition to the infinite fullness of emptiness, for
such IS
"always" already had...merely in the simple realization that
even the mental
activities, the production of thought, the roots of good which are
involved in
the act of giving...IS to and for the total benefit of countless
sentient
beings. However, IN such a revelation one turns these over in such an
'automatic' way as one respects this actual reality of full
enlightenment. One
proceeds in this way as one takes upon oneself these moral obligations,
as one
perfects oneself in patience, [350] as one exerts diligence, enters into
the
trances, courses in perfection of wisdom, AS one develops and maintains
affinities to perfect wisdom.
See?
Subhuti: So now, what
is this supreme enlightenment? [351]
The Lord: It is
Suchness Subhuti. However, Suchness
neither grows
nor diminishes. A Bodhisattva which repeatedly and often dwells in
mental
activities connected with Suchness dwells near supreme enlightenment,
and any
such as these do not lose these mental activities. This is certain as
here can
be neither growth nor diminution of any entity or dharma as such is
beyond any
and all words and even characteristics, and here neither the
perfections, nor
any dharmas, can grow or diminish. So, it is thus as dwelling in mental
activities of this kind a Bodhisattva is one ever nearing perfect
enlightenment,
yet in Suchness also are neither considerations of distance as, near or
far, nor
of time as, sooner or later. For
now Subhuti, this is all.
Chapter XIX
~THE GODDESS OF THE GANGES
~
Conditioned
Co-production
Subhuti: As a
Bodhisattva realizes full enlightenment, is this due
to production of the first thought of enlightenment, or due to the last
thought
of enlightenment? These two acts of thought are nowhere synthesized [and
here
these cannot cooperate in producing a result]. How can any accumulation
of a
Bodhisattva's wholesome root take place?
The Lord: What do you
think, Subhuti, is this wick of this burning
oil lamp burned up at the first incidence of the flame, or at the last
incidence
of the flame?
Subhuti: Not so, O Lord! It is not
burned up at the first incidence
of this flame, nor independent of it, and is also not burned up at the
last
incidence of this flame, nor independent of it.
The Lord: Is now this
wick being definitely burned up?
Subhuti: Yes, Lord.
The Lord: In this way
is it neither through this first nor through
this last thought of enlightenment, nor independent of these [353] that
a
Bodhisattva realizes full enlightenment.
One does not come to realize this
through any of these productions of thought, nor other than through
them. And
yet one does realize full enlightenment.
No
Development
Subhuti: Unfathomable
is this conditioned coproduction!
The Lord: Subhuti,
does even the slighest portion of this first
thought...whether just at this outset of this thought, or during this
thought,
or more towards the end of this thought...which seems to have stopped
after its
momentary appearance...does this get produced again at the time of the
second
thought? Consider also Subhuti,
what of the outset of the outset, and during
the duringness, etc., etc., do even these get produced again?
Subhuti: No Lord.
The Lord: Also once
this thought thus produced is now past, (!) is
this due to its very nature doomed to stop?
Subhuti: Yes it is, O
Lord.
The Lord: As anything
is due to its very nature doomed to
stop, is
this destroyed?
Subhuti: No, Lord.
[354]
The Lord: This future
thought which is not yet being produced, is
this due to its very nature doomed to stop?
Subhuti: No, Lord [as
anything which is not being produced cannot be
stopped].
The Lord: So, as it
comes to such a point as by its own nature it is
doomed to stop, will it now be destroyed?
Subhuti: No, Lord.
The Lord: As this
essential nature of this thought involves neither
production nor stopping, is this now being stopped?
Subhuti: No, Lord.
The Lord: As any
dharma is, due to this essential original nature,
stopped already in its own being, is this dharma being stopped?
Subhuti: No, Lord.
The Lord: Is this true
nature of dharmas being stopped?
Subhuti: No, Lord.
The Lord: Does any
Bodhisattva stand firm in this same way in which
Suchness stands firm?
Subhuti: Yes, one
does. [355]
The Lord: Is now Suchness not in danger
of being changed away from
overtowering immobility?
Subhuti: No, Lord.
The Lord: Unfathomable
is Suchness.
Subhuti: It is beyond
fathoming, O Lord.
The Lord: Is here and
now any thought in Suchness?
Subhuti: No, Lord.
The Lord: Is thought
[identical with] Suchness?
Subhuti: No, Lord.
The Lord: Is thought
other than Suchness?
Subhuti: No, Lord.
The Lord: Can you see a Suchness?
Subhuti: No, Lord.
The Lord: One which
courses like unto Suchness, does one course in
the unfathomable?
Subhuti: Such a one
courses nowhere at all. As any ideas as to one's
own performance neither habitually proceed in one, nor befall one.
The Lord: Where does a
Bodhisattva course as one courses in perfect
wisdom? [356]
Subhuti: In ultimate reality.
The Lord: As coursing in
ultimate reality does any Bodhisattva
course in a sign?
Subhuti: No, Lord.
The Lord: Is the sign a
sign as in something which one does not undo
by one's meditational development?
Subhuti: No, Lord.
The Lord: Is this
sign, to the Bodhisattva who courses in perfect
wisdom, something which is undone by one's meditational development?
Subhuti: The
Bodhisattva does not make any efforts, while coursing
in the course of a Bodhisattva, to reach in this present birth any state
in
which all signs are forsaken. As one makes an effort to reach in this
present
birth any state in which all signs are forsaken, as any or all
Buddha-dharmas
are not complete in this one, one automatically is recognized as a
Disciple. The
skill in means of a Bodhisattva consists in this, as one cognizes any
sign, both
its mark and cause, and yet surrenders oneself completely to the
Signless [realm
of dharma, in which no sign has ever arisen].
Sariputra: Does a
Bodhisattva's aspiration to perfect wisdom
increase as in one's dreams one develops the three doors to deliverance,
i.e.
the Empty, the Signless and the Wishless?
Subhuti: As this
increases through development by day, this also
increases in one who dreams about this. As the Lord says dreams and
waking are
indiscriminate, essentially the same. As [357] a Bodhisattva which
aspires to
perfect wisdom, day by day courses in perfect wisdom, one also in one's
dreams
remains close to perfect wisdom, and develops even now in abundance.
Sariputra: In one's
dreams as one does a deed, wholesome or
unwholesome, is this added on to the heap or collection of one's karma?
Subhuti: The Lord
teaches all dharmas are like a dream, and
infinitely so, as in such [i.e.
from the standpoint of infinite reality] this
deed is not added to one's heap or collection of karma. On the other
hand [from
the standpoint of empirical reality], this deed is added to the heap and
collection of one's karma when,
upon waking up, one thinks the dream over, and
consciously forms the notion as wanting to kill someone. How does one do
this?
During this dream one may dream of taking a life, and as one wakes up,
thinks
this dreamed of deed over like this: "It is good this being is killed!
It is
right this being is killed! It is just this being is killed! It is I who
killed
this being." Such thoughts are equivalent to the conscious notion
this one wants
to kill someone.
No Objective Supports and No
Own-Being
Sariputra: As a
result of conscious reflections, the deed of any
particular person is added on to this persons collection of karma, so to
this
deed of Buddha, the Lord, as he thinks to himself and consciously forms
this
notion he wants to enter extinction, [358] will this not also be added
to the
Buddha's heap and collection of karma?
Subhuti: No, indeed
not, Sariputra, as the Tathagata is beyond
reflections and discriminations.
Empty awareness beyond any objective support,
raises to, or rather reveals result as neither deed nor thought, as such
simply
cannot. A deed 'arises' only with
an objective support as basis and not without
one [even IF such is merely assumed, as in the dream where, say, one
kills
another, and upon waking carries on as if having actually killed]. This result
of false view, raises or reveals the assumption to reality, even though
a
mirage, a phantom spector now in both this objective reality, as well as
the
dream-world. This type of thinking arises with only a (personally)
untested
presumption for it's objective support, not without one (and sadly in
most
cases, habitually left beneath any discursive perusal). As
'intellectual' acts
can only refer to dharmas such as are seen, heard, felt, or known, in
this
unchecked thinking all results necessarily do miss the mark, and are
inaccurately assumed as fact and truth, and thusly projected out onto
the myriad
worlds as such.
Without giving an
objective support as such TO such as is here being
done in THIS instant...in regards to some objects intellectual acts take
on
defilement or obscuration quite naturally as just seen, while with
regards to
others, these don purification through revelations of non-objective,
non-productive contemplation AS pure awareness beyond any basis. Acts of
will
and deeds only arise with objective support, not without. Suchness thus comes
to reveal 'itself', OF 'itself', and so neither adds to nor takes away
from any
dharmas whatsoever. Your 'heap
and collection of karma', Sariputra, only
reveals IT's true nature OF itself, as well.
Sariputra: As the Lord
describes objective supports as isolated
[without an inherent relation to a subject], how can an act of will
arise only
with objective support, and not without?
Subhuti: An act of
will is raised only with an objective support,
and not without, in the sense one treats an actually non-existent
objective
support as a sign, as an objective support. In fact also the act of will
is
isolated, and also the sign. And so are Karma-formations which are
conditioned
by ignorance, and so all the links of conditioned co-production, up to
decay and
death conditioned by birth, and vice-versa. Even so objective supports
are
isolated. The act of will is isolated from the sign [which seems to
cause it],
and it arises only in reference to the conventional expressions current
in the
world.
Sariputra: As in one's
dream a Bodhisattva gives a gift, and
dedicates it to full enlightenment, can this gift effectively called
dedicated?
[359]
Subhuti: We are face
to face with Maitreya, the Bodhisattva, the
great being. The Tathagata has predicted his supreme enlightenment. He
is a
direct eyewitness of this matter, he can dispose of this matter.
Sariputra: Maitreya, Subhuti the Elder has said:
"Here is Maitreya,
the Bodhisattva, the great being! He can dispose of this matter."
Dispose of
this matter, Venerable Ajita!
Maitreya: With
reference to what the Venerable Subhuti says, what
corresponds to these words 'Maitreya' and "he can dispose of this
matter? Does
my form reply? Or my feeling, perception, impulses, or consciousness?
Does my
outward appearance reply, or my shape? Or does emptiness of form reply,
or
emptiness of feeling, perception, impulses or consciousness? Obviously
emptiness
of form, etc., does not have any capacity to reply. [360] Nor do I see
any
dharma which can reply, or which may reply, or by which one does reply,
nor any
dharma which is predicted to
supreme enlightenment.
Sariputra: Maitreya,
do you really witness these dharmas in this
way, in which you teach?
Maitreya: I do not.
Even I do not, nor can I know these dharmas, do
not apprehend, do not see these, in this way in which these words
express, and
these thoughts reflect. But certainly this body can not touch these,
speech can
not express these, mind can not even consider these. These things
indicate
own-being of all dharmas, yet even these things are without any
own-being.
Sariputra thought:
Deeply wise, indeed, is this Bodhisattva Maitreya
the great being. How he expounds the perfection of wisdom in which he
courses
for such a long time!
The Lord: Why does this thought occur to you?
Can you, Sariputra,
see this dharma endowed with which you have been made into an Arhat?
Sariputra: No, Lord.
[361]
The Lord: In this same
way this does not occur to a Bodhisattva
which courses in perfection of wisdom, "
"this dharma is predestined to full enlightenment, that dharma will
be
predestined, this dharma is being predestined, that dharma will know
full
enlightenment." As one courses in such a way, one courses in
perfect wisdom.
Five Places which
Inspire Fear
Coursing thus, here is
no fear. Impregnated with this strength
which is gained [in these coursings in baselessness], this enables
persistence
in any endeavours to think such as: "This is not a condition such
as not to
reveal enlightenment." Coursing thus, one courses unto perfect
wisdom. This
being as it is, a Bodhisattva is not afraid as when arriving in a
wilderness
infested with wild beasts. Here is laid bare one's honor to renounce
everything
to benefit all beings. Reacting with thoughts such as: "as these
wild beasts may
devour this fleshly thing, just this must be freely given. Perfection of giving
as this becomes perfect selflessness and of it's direction turns all the
more
toward full realization. Coming to have revealed perfect luminosity,
steps are
taken in one's Buddha-field such as are seen no animals, as these are
not
regarded as 'animals' at all, and
none have any concept of these as such, but
rather, simply as beings living on divine food."
As well, a Bodhisattva
is not afraid when finding one's self in a
wilderness infested by robbers. As Bodhisattvas find pleasure in this
wholesome
practice of renouncing anything such as belongings and what ever, a
Bodhisattva
exudes non-attachment to even this body, having freely renounced all of
which is
necessary to life. Reacting to danger with a thought such as [362]:
"As these
beings need everything necessary to life, just this must be life's gift. As
someone needs this life, here is felt no ill will, anger or fury on
account of
this. Against these no offensive action is taken, either by body, voice
or mind.
Life here is ever an occasion to bring these perfections of generosity,
discipline, and patience to more limpid perfection, and clearing any and
all
obscurities to great perfection.
As reality of great perfection, exuding such a
manner in this Buddha-field...a wilderness infested with robbers is in no
way
whatsoever possible, or even conceivable. Diligence and concentration to this
realization of perfect purity in any Buddha-field is so great as neither
these
nor any faults are known as such, or even conceivable in such."
As well, in a
waterless waste also a Bodhisattva is not afraid. Such
is neither alarmed nor terrified. This training resolves such as may
result in
quenching any thirst of any and all beings. Here one will not tremble as
thinking that "as one dies of thirst one is reborn as a
Preta." On the contrary,
as one directs a thought of great compassion unto all beings, thinking
[363]:
"Alas, certainly these beings are in great need as in this world
such deserts
are even conceivable. As this reality of great perfection, one sees to
this in
this Buddha-field no such deserts exist, or are even conceivable, for
such
simply are not needed. One exudes
suchness on any and all beings as surely
these drink the most excellent water. Thus effort is exerted on behalf
of all
beings, so on any and all occasion(s) also the perfection of effort
[diligence,
vigor] is more perfected. So, in a foodless waste also a Bodhisattva is
not
afraid.
Such is protected with
this thought: "As effort is firmly exerted, a
Buddha-field is purified in such a way as approaching enlightenment, in
this
Buddha-field is no foodless waste...such is not even conceivable. The
beings in
this field are entirely happy, filled with happiness, possessed of all
happiness. And thus all the intentions and plans of these beings are
realized as
reality. Just as with these Gods of the Thirty-three, any idea in these
minds is
sufficient to produce anything whatsoever these desire, so effort is
exerted so
these beings can realize and produce everything by merely thinking of it
in
their minds. In order that their legitimate intentions are fulfilled, in
order
that all beings, everywhere and anywhere, do not go short of any
requirements of
life, [364] so is this exerted effort for purity in thought, for the
benefit of
any and all beings, as at this occasion also the perfection of
concentration is
more perfect. As such a Bodhisattva is not afraid in a district infested
by
epidemics. But such considers, reflects and deliberates as 'here is no
dharma
which sickness can oppress, nor is this which is called
"sickness" a "dharma."
In this manner contemplate emptiness, and do not be afraid. Do not think
this
"is an excessively long time to realizing full enlightenment,"
do not tremble at
such a thought. This thought-moment [which in reality is not produced]
is an
extreme limit with no beginning; in other words, this is absence of any
limit. A
Bodhisattva here avoids dwelling on difficulties as such thinks "great and long
is this limit with no beginning as one single thought-moment, in other
words, no
absence, as no limit." Such
'prevents' a Bodhisattva from trembling at any
thought such as "it will be
a long time until full enlightenment". And this as
well, Subhuti, as these and other fears and terrors, be they seen,
heard, felt
or known, do not cause a Bodhisattva to tremble, one knows "this
[any] son or
daughter of good family is capable of knowing full enlightenment."
A Bodhisattva
here dons the great armor of this thought [365]: "Thus act, thus
exert firm
effort and diligence such as any and all beings in this Buddha-field do
not
suffer any sickness, and do not even know what it is. In such a way
the
Tathagatas have taught and thus teach, and apply this as is taught and
as such
master the perfection of wisdom, for the benefit of all beings, such
that on
this occasion also the perfection of wisdom comes to fulfillment."
Prediction of the Goddess of
the Ganges
So now a certain
woman comes to this assembly, and sits down in it.
She rises from her seat, puts her upper robe over one shoulder, salutes
the Lord
with folded hands, and says: "O Lord, as I am placed in these
positions, I am
not afraid. Without fear, I
demonstrate dharma to all beings."
The Lord at this time
smiles a golden smile. Its luster irradiates
endless and boundless world systems, it rises up to the Brahma-world and
returns, circulates three times round the Lord, and disappeares again in
the
head of the Lord. As she sees
this smile, this woman seizes golden flowers, and
scatters these over the Lord. Without being fixed anywhere, these remain
suspended in the air. [366]
Ananda: What is this
reason, O Lord, of his smile? It is not without
reason the Tathagata manifests a smile.
The Lord: This Goddess
of the Ganges, Ananda, is in a future period
a Tathagata, 'Golden Flower' by name, -an Arhat, fully Enlightened,
proficient
in knowledge and conduct, Well-Gone, a knower of the world, unsurpassed,
a tamer
of any beings to be tamed, a teacher of Gods and people, a Buddha, a
Lord. In
the starlike aeon such appears in this world and realizes full
enlightenment. As
this one deceases here she ceases to be a woman, she is seen as a man.
He is
reborn in Abhirati, the Buddha-field of the Tathagata Akshobhya, in
whose
presence he leads the holy life. After his decease he passes from Buddha-field
to Buddha-field, never deprived of the sight of the Tathagata. He goes
on
passing from Buddha-field to Buddha-field, from here to here, always
choosing
such as in which he is not without the Buddhas, the Lords. A universal
monarch
passes from palace to palace, and the soles of his feet never, during this
entire life, tread upon the surface of the earth, [367] and he dies
without
ever, up to the time of his death, having trodden with his feet on the
ground.
Just so the Ganges Goddess passes from Buddha-field to Buddha-field, and
she is
never at any time deprived of the Buddhas and Lords, until the time of
her full
enlightenment.
Ananda thought: These
Bodhisattvas which are with the Tathagata
Akshobhya must actually be considered as the congregation of the
Tathagata.
The Lord read Ananda's
thoughts, and said: So it is, Ananda. These
Bodhisattvas which lead this holy life in the Buddha-field of Akshobhya,
the
Tathagata, are known as having emerged from the mud, as having
approached to the
accomplishment of enlightenment. In addition, Ananda, the community of
disciples
of the Tathagata 'Golden Flower' are not bound by any measure. For his
disciples
are so many as here will be no measure of these. On the contrary, these
are
styled 'immeasurable, incalculable.' In addition, Ananda, at this time,
on this
occasion in such a Buddha-field is no wilderness infested with wild
beasts, or
with robbers, and no waterless wastes, and no districts infested by
epidemics
and no foodless wastes. [368] All these, and all other disagreeable
places in
this Buddha-field, in no way whatsoever either is, or is conceived. It
is quite
certain, as the Tathagata 'Golden Flower' realizes full enlightenment,
all these
kinds of places which inspire fear and terror no longer exists, or is
even
conceivable.
Ananda: Who is this
Tathagata in whose presence this Goddess of the
Ganges planted this wholesome root of the first thought of
enlightenment, and
turned it over to supreme enlightenment?
The Lord: This is
under the Tathagata Dipankara. And she actually
scattered golden flowers over the Tathagata as she requested of him
[this
prediction to] supreme enlightenment. It is as I strewed the five lotus
flowers
over Dipankara, the Tathagata, and acquired the patient acceptance of
dharmas
which fail to be produced, Dipankara predicted this future enlightenment
with
the words: "You, young man, in a future period are a Tathagata,
Shakyamuni by
name!" Here now, as she heard this prediction, this Goddess
produced a thought
to the effect of [369]: "Oh, certainly, as this young man I
also like to be
predicted to full enlightenment!"
And in this way, Ananda, in the presence of
the Tathagata Dipankara, this Goddess planted the wholesome root of the
first
thought of enlightenment, [and turns it over to] full enlightenment.
Ananda: Certainly, as
one who makes the necessary preparations, as
one who makes the grade this Goddess of the Ganges is predicted to full
enlightenment.
The Lord: So it is,
Ananda, as you say.
Chapter XX
~DISCUSSION OF SKILL IN
MEANS ~
Emptiness and
Reality-Limit
Subhuti: How does a
Bodhisattva coursing in perfection of wisdom
come to reveal to self, another, and countless beings, these humbled
revelations
as the non-limitedness of emptiness, or, how does one enter into
concentration
on emptiness?
The Lord: One
contemplates form, etc., [skandhas], as empty.
However, one contemplates this with an undisturbed continuum of thought
resulting from nonconceptual awareness thusly: as one contemplates this
universal law..."form, feeling, perception, impulse and
consciousness is
empty,"...one doesn't regard any dharma [phenomena] as any 'thing'
[phenomena]
which as a result of emptiness is any separate entity [because it IS
it's true
nature]. So, as one does not, and logically can not regard any nature
-AS- any
specific dharmas being any real thing, one cannot realize any
reality-limit
(which is 'a point' where reality
'as we know it' comes to an end, because the
knowing itself thereof comes to be revealed as this non-limitedness, synonymous
with all-knowledge, or emptiness.)
As such, this can be viewed intellectually
from many different angles and almost grasped, BUT still cannot be known
and
stated experientially in some conventional discursive fashion because
'where'
this comes to be definitively known...is beyond thought, word, and
concept...'where' no-thing exists.
Here or abouts, one comes to say with the
greatest conviction and knowing..."I know nothing!", and joins
the ranks of the
exceedingly rare minority who can say this with any truth whatsoever
behind it.
Subhuti: In reference
to the Lord saying, "a Bodhisattva does not
realize emptiness," how does a Bodhisattva who stands firmly in
[this continuing
practice of] this concentration [on emptiness] not realize emptiness?
The Lord: A
Bodhisattva contemplates emptiness which yields it's
inherency of the naturalness of all modes [of the six perfections]. Yet,
one
does not contemplate this: "I shall realize," or "I
should realize," but one
contemplates this: "this is time for complete discomfiture, and not
realization." [371] So, without losing oneself in this
concentration, one ties
one's thought to any objective support [for one's compassion] and
determines to
yield one self to the infinitely apparent perfect wisdom [which is essentially
skill in means], and one determines within this, one will not realize
emptiness
[as it's realization is not any 'final goal']. Yet the Bodhisattva does
not lose
any dharmas which act as the 37 wings of enlightenment. [These are the 4
foundations of mindfulness, the 4 restraints, the 4 bases of
accomplishment, the
5 faculties, the 5 powers, the 7 limbs and the 8 fold path.] One does not
affect the extinction of outflows [which prevent renewed rebirths], yet
one
'achieves' no limitations. As a Bodhisattva dwells in concentration as
emptiness
- which is one of the doors to deliverance - one also dwells in
concentration on
Signlessness, but without realizing the Signless. Endowed with
dharma of this
wholesome root which is thus in place, one contemplates "this is
time for
nurturing beings, and not for realization." Taken hold of by perfect wisdom one
does not realize any reality limit.
Three Similes
The Lord: Suppose,
Subhuti, one excellent, of noble
qualities...very vigorous, of high social position, attractive and most
fair to
behold, of many virtues, in possession of all the finest virtues,
virtues which
spring from the very height of sovereignty, discipline and morality,
learning,
renunciation and so on. This person is judicious, able to express with
ease, to
formulate views clearly, to substantiate one's claims; one who always
knows the
suitable time, place and situation for everything. In archery this one
has gone
as far as one can go, is successful in warding off all manner of attack,
most
skilled in all arts, and foremost, through fine achievements, in all
crafts. Of
good memory, this one is intelligent, clever, steady and prudent, versed
in all
the treatises, has many friends, is wealthy, strong of body, with large
limbs,
with all faculties complete, [372] generous to all, dear and pleasant to
many.
Any work undertaken is managed to completion. This one also speaks
methodically,
shares great riches with the many, honors what should be honored,
reveres what
should be revered, worships what should be worshipped. Would such a
person,
Subhuti, feel every increasing joy and zest?
Subhuti: Yes indeed, O Lord.
The Lord: Now suppose
as well, this person so greatly accomplished,
takes one's family on a journey, one's mother and father, sons and
daughters. By
some circumstances, these find themselves in a great, wild forest. The
foolish
ones among them feel fright, terror and hair-raising fear. This one,
however,
fearlessly says to this family: "Do not be afraid! I shall soon
take you safely
and securely out of this terrible and frightening forest. I shall soon
set you
free!" Then more and more hostile and inimical forces rise up in
this forest,
would this noble person decide to abandon this family, and to take
oneself alone
out of that terrible and frightening forest - this one who is not one to
draw
back, who is endowed with all the force of firmness and vigor, who is
wise,
exceedingly tender and compassionate, courageous and a master of many
resources?
[373]
Subhuti: No, O Lord.
This person, who does not abandon this family,
has at one's disposal powerful resources, both within and without. On
this one's
side forces arise in this wild forest which are quite a match for the
hostile
and inimical forces, and these stand up for and protect these one's.
These
enemies and adversaries, who look for a weak spot, who seek for a weak
spot, do
not gain any hold over these one's. This one is competent to deal with
the
situation, and is able, unhurt and uninjured, soon to take out of that
forest
both this family and oneself, and securely and safely these reach a
village,
city or market-town.
The Lord: Just so,
Subhuti, is it with a Bodhisattva which is full
of pity and concerned with the welfare of all beings, which dwells in
friendliness, compassion, sympathetic joy and impartiality, is taken hold
of by
skill in means and perfect wisdom, which has been taken over by one's
wholesome
roots, employing the kind of transformation which is the Buddha's
sanction.
Although one enters into this concentration which proffers just these
doors to
deliverance, -being concentrated contemplation on; emptiness,
signlessness and
wishlessness- this one nevertheless just does not realize any
reality-limit,
such as one has a tendency toward on levels of Sravaka Disciple, or on
these of
a Pratyekabuddha. This one has at this one's disposal very strong and
powerful
helpers, in perfect wisdom and skill in means. Since this one does not
abandon
all beings, this one is thus able to have revealed full enlightenment,
safely
and securely.
At such a time as a
Bodhisattva makes all beings an object for one's
thought of friendliness, and with this highest friendliness ties oneself
to
these, at this time one rises above the factiousness of the defilements
and of
Mara, one rises above the level of Sravaka Disciple and Pratyekabuddha,
[374]
and one abides in this concentration [on friendliness]. This is not one
who has
attained the extinction of the outflows, yet achieves a complete
consummation of
emptiness, which [in this case] is endowed with these highest
perfections. At
such a time as a Bodhisattva dwells in this concentration on emptiness,
which is
but one door to freedom, one yet does not dwell in concentration as
Signlessness, nor does this one realize concentration on the Signless.
This is
just like a bird which on its wings courses in the air. It neither falls
to the
ground, nor does it stand anywhere on any support. It dwells in space,
just in
the air, without being either supported or settled herein.
Just so a Bodhisattva
dwells as this dwelling of emptiness, realizes
this total permeance of emptiness. Just so this one dwells AS this
dwelling of
Signlessness and Wishlessness, and such comes to be revealed as this
specific
consummation as Signless and Wishless. But one does not fall into
emptiness,
neither into Signlessness, nor Wishlessness, with one's Buddha-dharmas
remaining
incomplete. It is as with a master of archery, strong, well-trained,
perfectly
trained in archery. He first shoots one arrow upwards. He now sends after
this
another arrow which checks the fall of the first. By a regular
succession of
arrows he would not permit that first arrow to fall to the ground, and
that
arrow is kept in the air until he decides it falls to the ground. In
this same
way a Bodhisattva which courses in perfection of wisdom and which is
upheld by
skill in means, does not realize the farthest reality-limit until one's
wholesome roots are matured, well matured as full enlightenment. Only as
one's
wholesome roots are matured, well matured as full enlightenment, [375]
does this
one realize this farthest reality-limit. A Bodhisattva which courses in
perfection of wisdom, which develops revelations as perfect wisdom, here
now
contemplates and meditates on this limitless true nature of these
dharmas, but
still one does not realize perfect wisdom as goal or conquest. Such as these
come to exude wise (or, purely natural) humility.
Doors to Deliverence and Vows
about Beings
Subhuti: A doer of what is difficult is the
Bodhisattva, a doer of
what is most difficult, as one courses and dwells as emptiness, one
enters into
this concentration as emptiness, and yet does not realize any
reality-limit!
Exceedingly wonderful is this, O Well-Gone!
The Lord: So it is,
Subhuti. For the Bodhisattva does not
abandon
beings. We have made these special vows to reveal this process to
freedom from
defilement and obscurations to buddha-nature for themselves, for all
beings. As
the mind of a Bodhisattva forms this aspiration not to abandon beings
but to set
this freeing technique and process in front of these beings, and in
addition one
aspires AS this concentration on emptiness, Signlessness, Wishlessness,
this
being the three doors of deliverance...such a Bodhisattva is known as
one which
is endowed with skill in means, and does not realize any reality-limit
midway,
before Buddha-dharmas are complete. It is just this skill means which
protects
such a one. Any thought of enlightenment, for a Bodhisattva, [376]
consists in
just this fact -- one does not leave beings behind. As one is thus
endowed with
this thought of enlightenment and with skill in means, one does not
midway
realize any reality-limit, hereby stopping as any result of any thing
whatsoever. In addition to this, as a Bodhisattva either actually
contemplates
these limitless stations, being the three doors to deliverance, or
aspires to
contemplate these, in this mind one forms this following aspiration: "For
a long
time beings such as these have a
notion of existence, and course in
apprehension of basis. [birth, life, death and any and all dharmas
in-between].
As in realizing these coursings toward full enlightenment, dharma only
too
naturally comes to be revealed and demonstrated to these beings so these
too,
may forsake whatever erroneous views may be harbored about any
basis."
As a free agent one
now enters this concentration on Emptiness, on
Signlessness, on Wishlessness. A Bodhisattva revealing to oneself one's
natural
endowment with this thought of enlightenment and skill in means does not
midway
realize or give way to some reality-limit. On the contrary, one does not
lose
concentration on friendliness, compassion, sympathetic joy and
impartiality.
Upheld as skill in means, one increases pure dharma more and more. One's
faith,
etc., developes as keener and keener, one acquires siddhis, revealing to
self
and others the limbs of enlightenment, and this path. [Here are 7 Limbs:
mindfulness, investigation of dharmas, vigor, tranquility, rapture,
concentration, and evenmindedness] [377]
Even so, a Bodhisattva
reflects this..."for a long time beings as
these perceive dharmas, course in the apprehension of a basis,"...and
develops
this aspiration as the former one, entering concentration as emptiness.
Also,
one reflects this..."as perceiving a sign, these beings coursed for
a long time
in these signs",...and this one deals with this aspiration thusly,
entering
concentration as Signlessness. And, a Bodhisattva reflects: "For a
long time
these beings are perverted by these perceptions of permanence, of
happiness, of
some self, of loveliness." This one now acts in such a way as
dharma is
demonstrated so these may forsake these perverted views of any
perception of
permanence, of happiness, of self, of loveliness, and in order that
these may
learn this: "impermanent is all this, not permanent; ill is all
this, not
happiness; without self is all this, not with a self; repulsive is all
this, not
lovely."
Endowed with this
thought of perfection of wisdom, [378] and with
the previously described skill in means, here and now taken hold of by
perfect
wisdom, one does not realize any reality-limit midway, before all one's
Buddha-dharma are complete. One dwells thus, and one enters on
concentration as
Wishlessness, but one does not lose one's concentration as friendliness,
etc.
Upheld by skill in means, one increases more and more one's pure
dharmas. Faith,
persistence, mindfulness, concentration, discernment [as the five
faculties]
develop as keener and keener, and one acquires siddhis, the limbs of
enlightenment, and the path. A
Bodhisattva raises the following thought: "These
beings for a long time are in the habit of coursing in the apprehension
of a
basis, and even just now these do so. These are for a long time in the
habit of
coursing in the perception of signs, in perverted views, in perception
of
material objects, in perception of unreal objects, in wrong views, and
even now
these continue to do so. Thusly it may be that these faults in each and
every
way may cease to be in these, and these faults come to be revealed as
inconceivable in them." As a
Bodhisattva has all beings in mind in such a way,
is endowed with this recollection of all beings, with this production of
thought, and as skill in means, as one is taken hold of by perfect
wisdom and,
as endowed with all these qualities, one thus contemplates the true
nature of
these unfathomable dharmas - through Emptiness, or Signlessness, or
Wishlessness, or through these being unaffected, unproduced, without
birth,
[379] without any positivity - it is quite impossible such a
Bodhisattva, which
is endowed with such pure cognition, could either fall into the
Unaffected, or
become intimate with anything belonging to the triple world. This cannot
possibly be.
Irreversibility
A Bodhisattva is asked
by another Bodhisattva wanting to win full
enlightenment: "Over which dharmas does one come to consummation of
realization?
What kind of aspiration does one form in one's mind, aspirations which
enable a
Bodhisattva to not settle in realization of Emptiness, or Signlessness,
or
Wishlessness, or Unaffectedness, or non-production, or non-positivity,
but to go
on developing perfection of wisdom?" As the answering Bodhisattva
answers - just
emptiness is attended to, -just
Signlessness, -just Wishlessness, -just
Unaffectedness, -just non-production, -just no-birth, -just
non-positivity, and
does not make manifest this production of the thought of the
non-abandonment of
all beings, or not manifest or indicate skill in means in this answer,
one can
know this Bodhisattva is not in irreversibility predicted to full
enlightenment
by the Tathagatas previously. This one does not indicate this special
dharma of
an irreversible Bodhisattva [i.e. the non-abandonment of all beings],
does not
make much of this, does not make this manifest, does not wisely know
this, does
not include this in one's answer, and does not induce others to enter
into this
stage [of skill in means] which is the true stage of an irreversible
Bodhisattva. [380]
Subhuti: And how can a
Bodhisattva, in regard to this question, be
regarded as irreversible?
The Lord: One is known
as an irreversible Bodhisattva as, whether
one hears this perfection of wisdom or not, one hits upon the correct
answer.
Subhuti: Here are many
who course towards enlightenment, but a few
only could give the correct answer.
The Lord: As few only
are these Bodhisattvas which are predicted to
this irreversible stage on which this cognition is possible. But these
who are
predestined for it, these give the correct answer. One can be sure that
these
have planted splendid wholesome roots in the past, and the whole world,
with its
Gods, persons and Asuras, cannot possibly and ultimately overwhelm
these.
Dream
Experiences and the Mark of
Irreversibility
So, as a Bodhisattva
even dreams and beholds, "all dharmas are like
a dream," but does not realize this experience, regarding it as
final,...so too
this is known as the irreversible mark of an irreversible Bodhisattva.
This is
another mark...as even in dreams, neither the level of Sravaka Disciple
nor
Pratyekabuddha, nor anything which belongs to any triple world, is seen
or known
as an object of any longing, or appears advantageous. It is another
mark...as
even in dreams, one sees oneself as a Tathagata, -in the middle of an
assembly
of many hundreds of thousands of niyutas of kotis of persons, [381]
seated in a
circular hall with a peaked roof, surrounded by a community of monks,
revered by
the community of Bodhisattvas, demonstrating dharma.
It is another mark,
as, even in dreams, one rises into the air and
demonstrates dharma to beings, as one perceives the halo round the
Buddha, one
conjures up monks who go into different directions to fulfil the
functions of
Buddhas on other world systems and demonstrate dharma here. Even as one dreams
one has such perceptions.
It is another mark as
one dreams and remains unafraid when a
village, town, city, or kingdom is sacked; or sees a huge conflagration
spreading; or sees wild beasts or other offensive animals; or one's head
is
about to be cut off, or as one is subjected to other great fears and
terrors,
and also one sees these fears and terrors to which other beings are
subjected.
In no case do fear and terror arise in one such as this, and one remains
unafraid. And immediately as one awakes from this dream, reflects how
"like a
dream is all this which belongs to any triple world. And in this sense
should I
demonstrate dharmas, as one which demonstrates dharma correctly."
It is again another
mark of irreversibility as a Bodhisattva, on
seeing in dreams [382] the beings which are in these hells, reflects:
"Thus as
in this Buddha-field are no states of woe at all!" This also is known as a mark
of an irreversible Bodhisattva as never having to be reborn in such
states of
woe.
And how does one know
here are no states of woe in a Buddha-field of
any particular Bodhisattva? As a Bodhisattva, on seeing in dreams the
beings
reborn in the hells, as 'animals', or as Pretas, sets up mindfulness and
a
Buddha-field without such states of woe, this is known as the mark which
shows
one can never again need to be reborn in the states of woe. Also, a
Bodhisattva
may dream a prophetic dream to the effect that a town or village is on
fire, and
as one wakes up considers thusly: "The attributes, tokens and signs
in these
dreams, are the attributes, tokens and signs which an irreversible
Bodhisattva
bears in mind. This Truth, as of utterance of this Truth, let this town
fire or
village fire, which is taking place here, be appeased, cooled,
extinguished."
As the fire is extinguished, one can know [383] this Bodhisattva is
predicted to
full enlightenment by Tathagatas in this past; as it is not
extinguished, one
should know this is not so predicted. Again Subhuti, if instead of being
appeased, this conflagration passes beyond all bounds and spreads from
house to
house, from road to road, one should know this Bodhisattva has in some
past
collected karma consisting in refusal of dharma, conducive to weakness
in
wisdom, or, specific abilities to maintain a state of naturalness. From
this
refusal and conductivity results karma which led to this experience in
this
present life [i.e. to this distress at being unable to control this
fire], which
is just a result of karma left over from refusal of dharma. For, as is
known, a
Bodhisattva's past lives condition the [absence or presence of the] mark
of
irreversibility later on. A Bodhisattva which succeeds in controlling
this fire
is, on this other hand, borne in mind as irreversible.
Irreversibility and the Magical
Power of Veracity
And now Subhuti, are demonstrated attributes, tokens and signs by which
an
irreversible Bodhisattva is borne in mind. Listen well and attentively
to this
teaching.
Subhuti: So be it, O
Lord, speak on.
The Lord: As a person,
-man or woman, boy or girl, - is seized or
possessed by a ghost, a Bodhisattva, which comes across one such as
this,
performs this Act of Truth, and says: "As it is true by Tathagatas
of this past,
[384] and it is true these intentions are perfectly pure, - to the
extent this
attention to this is perfectly pure, to this extent I leave behind
thoughts of
Sravaka Disciples and Pratyekabuddhas. It is this nature to reveal full
enlightenment. Not to not reveal full enlightenment! Just revealing full
enlightenment! Here is nothing which the Buddhas and Lords which reside
in
countless world systems do not cognize, see, feel and fully know. These
Buddhas
and Lords which know this earnest intention also reveal full
enlightenment. As
this is truth, as this is utterance of Truth, may this one depart which
seizes
and possesses this person with this ghostly seizure!" So, as a
result of these
words of this Bodhisattva, if this ghost does not depart, one can know
the
Bodhisattva has not had one's prediction yet; but as this being departs,
one can
know this Bodhisattva has this prediction to full enlightenment.
Chapter XXI
~(MORE OF) MARAS
DEEDS~
Pride and the Magical
Power of Veracity
This Bodhisattva, as
we see, says: "I am predicted to full
enlightenment by the Tathagatas of this past. As this is the Truth, and
my
utterance of this Truth, let this ghost depart!"
Now as this happens,
Mara -is seen to be- in his turn trying at this
same time to induce the ghost to depart. And his efforts are
particularly strong
and energetic when he has to deal with a Bodhisattva which has but
recently set
out in the vehicle. It is the magical power of Mara which is seen to
have driven
the ghost away. But a recently set out Bodhisattva thinks one's own
might drove
the ghost away, and does not know nor consider that this just may be
what is
called Mara's might, as one's own negative forces within, driving one to
thoughts of great advantage. The Bodhisattva now slackens in efforts.
As a result of this
[apparent] victory over the ghost this
Bodhisattva thinks to have had this prediction in this past, and
despises other
Bodhisattvas, sneers at these, ironically compliments, condemns and
deprecates
these. Pride goes on increasing, until quite firm and rigid. The pride,
arrogance, hauteur, false pride, conceit keeps this one away from
all-knowledge,
from supreme cognition of a Buddha, from cognition of the Self-Existent
[386],
from cognition of all-knowing, from supreme enlightenment. As this one
meets
with Bodhisattvas which are good friends, -virtuous in character,
resolutely
intent on the sublime, earnestly intent, skilled in means, endowed with
irreversible dharma, - in this one's conceit these are despised, as such
does
not tend to, love and honor these. So, this recently set out Bodhisattva
tightens what's seen as the bond of Mara still further. One can expect
this one
to belong to one of two levels, either of Sravaka Disciple, or of a
Pratyekabuddha. In this way, in connection with magical power of the
enunciation
of a Truth, Mara the Evil One is seen to be allowed to cause an obstacle
to full
enlightenment in any Bodhisattva which has recently set out in the
vehicle,
which has little faith, has learned little, lacks any good friend, is
not upheld
by perfect wisdom, and lacks in skill in means. This also can be known
as Mara's
deed to any Bodhisattva.
Pride in Connection with the Annunciation
of the Name
Here and now,
Subhuti, these deeds of Mara are seen to operate also
in connection with the annunciation of a Bodhisattva's name. And how?
Mara is
accredited with using even the annunciation of the name, and of the
other
details connected with it, to tempt a Bodhisattva. He comes to the
Bodhisattva
in all kinds of disguises, and says: "You have your prediction from
Tathagatas
in other times. The proof is this name you have, even as a Buddha, and
these are
the names of your mother, your father, your brother, your sister, your
friends,
maternal relatives, kinsmen and relations." He proclaims these
names backwards
through seven generations. He tells you that you are born in this
region, this
country, this village, town or marketplace. [387] As you have any
particular
quality, he tells you that you have that same quality also in other
times.
Whether this Bodhisattva is dull by nature, or keen in faculties, Mara
tells
this one that such is the same in other times as well.
Or, he will take other
qualities which one has in this present life:
As, say, a forest dweller, or one who begs for food from door to door
without
accepting invitations, or wears clothes made of rags taken from a dust
heap, or
never eats any food after midday or
eats a meal in one sitting, or sleeps at
night wherever one may happen to be, or possesses no more than three
robes, or
lives in and frequents cemeteries, or one dwells at the foot of a tree,
or even
in sleep remains in a sitting posture, or lives in an open, unsheltered
place,
or wears a garment made of felt, or
has few wishes, is easily contented,
detached, frugal, soft in speech, or a person of few words, -in each
case, Mara
announces that also in other times this same one is endowed with the
same
quality, and that for certain the Tathagatas of the three times must
have
predicted this one to full enlightenment and to the stage of an
irreversible
Bodhisattva, for now this one has
the just mentioned qualities of an austere
ascetic, and must now in all certainty also have endowments with these
from
other times.
It may be now a
Bodhisattva comes to feel conceit as one thinks of
the annunciation of these names and circumstances from other times, and
of
present austere penances as a rigid ascetic. One may actually think one had
this prediction in other times as now one has these qualities of a rigid
ascetic. And Mara confirms this one in this view. [388] In the guise of
a monk,
or nun, or lay brother, or lay sister, or Brahmin, or householder, or
mother,
father, brother, sister, friend or relative, Mara is seen as coming to
the
Bodhisattva and telling this one that in other times one has had this
prediction
to full enlightenment and to this irreversible stage of a Bodhisattva
for the
simple reason that now one has these qualities of a rigid ascetic,
which,
according to Mara, are the qualities of an irreversible Bodhisattva.
But...the
Bodhisattva does not have the attributes, tokens and signs of an
irreversible
Bodhisattva which is described. This is surely a being seen as beset by
Mara,
unlike these other Bodhisattvas [which are good friends]. For this one
does not
have the attributes, tokens and signs which are actually characteristics
of an
irreversible Bodhisattva.
So, as a result of the
annunciation of the circumstances of other
times one feels conceit. In this conceit, overcome by great and rigid
conceit,
defeated by what's seen as the magical power of Mara, one despises
brother and
sister Bodhisattvas, sneers at and deprecates these. One can recognize
this as a
deed -seen as being done- of Mara, which makes uses of the annunciation
of the
circumstances, said to be from other times of a Bodhisattva. [389]
Also Subhuti, Mara -is
seen to- operate in connection with the
prediction of the name which a Bodhisattva will have as a Buddha. In the
guise
of a monk he comes to a Bodhisattva and predicts: "this will be
your name when
you have won full enlightenment." And Mara, strangely enough, is
seen to predict
the name which the Bodhisattva had already guessed when pondering over
the name
one would bear after full enlightenment. If the Bodhisattva is weak in
wisdom,
[which is pure and natural sensibilities more or less refined] and
without skill
in means, this one reflects that, strangely enough, the name which that
monk has
mentioned is the same guessed by oneself.
The Bodhisattva
compares the name thought out by oneself with the
name proclaimed by that monk, who is seen as either beset by Mara, or
was
conjured up by Mara or his host, and finds that the two agree, and
concludes
oneself has in other times also been predicted to full enlightenment by
Tathagatas by name. But one has not got the attributes, tokens and signs
of an
irreversible Bodhisattva as are described. Since lacking in them, one
feels
conceit as a result of this prediction of name. In this conceit [390]
one
despises the brother and sister Bodhisattvas, and thinks that as one has
had
this prediction, these others have not. This pride, arrogance and
conceit which
makes one despise these other Bodhisattva keeps one far away from
all-knowledge
and the cognition of a Buddha. Not upheld by perfect wisdom, lacking in
skill in
means and the good friend, taken hold of by the bad friend, one would,
we must
expect, belong to one of two other levels, that of a Sravaka Disciple,
or that
of a Pratyekabuddha.
Now, even if after one
has spent a long time, a good long time in
erring about and in wandering about [in birth-and-death], one would
again come
to want to know full enlightenment by resorting to just this perfection
of
wisdom; and if one were to go to these good friends and regularly
approach them;
and if, in one's newfound outlook on life one would, first of all,
censure
former ideas, vomit them up, abhor them, throw them back, see their
error, -
even then it is still difficult for this one to realize buddha-nature.
So
serious is the offense of conceitedness, for it is a result of pandering
to the
self-aggrandizing and deluded needs of one's self for immediate
gratification.
Among the monks who
belong to the vehicle or level of the Sravaka
Disciples four unforgivable offences are so serious that, as someone has
been
guilty of one of them, that one ceases to be a monk, a Shramana, a son
or
daughter of the Shakya. More serious than those four unforgivable
offences is
the production of a proud thought, when, on the occasion of the
prediction of
one's name, a Bodhisattva has despised other Bodhisattvas, and produced
a
thought which is very unwholesome, which is more serious than the four
unforgivable offences. Not only this, but it is more serious even than
the five
deadly sins, this production of thought connected with pride, [391]
produced on
the occasion when a Bodhisattva's future name [as a Buddha] is
announced. That
thought is more serious than the five deadly sins. In this way, even
through the
mere annunciation of a Bodhisattva's name very subtle deeds -seen to be-
of Mara
may arise. These are recognized for what these are, and avoided, both by
the
Bodhisattva oneself, and by others.
Faults in Connection with
Detachment
Furthermore, -what is
seen as- Mara the Evil One, comes to any
Bodhisattva and exhorts and informs these in connection with the quality
of
detachment which Tathagatas have appraised as detachment, and that this
means
one should dwell in a remote forest, in a jungle, in mountain clefts,
burial
grounds, or on heaps of straw, etc. But this is not taught as the
detachment of
a Bodhisattva, that one should live in a forest, remote, lonely and
isolated, or
in jungle, mountain clefts, burial grounds, on heaps of straw, etc.
Subhuti: As this is
not the detachment of the Bodhisattva, what then
is this detachment of a Bodhisattva?
The Lord: A
Bodhisattva dwells detached as one is detached from the
mental activities associated with Disciples and Pratyekabuddhas [392].
As one is taken hold
of by perfection of wisdom and skill in means,
and as one dwells in the dwelling of friendliness and of great
compassion
towards all beings, one dwells detached even as one dwells in the
neighborhood
or village. Thusly ordained is this detachment from the mental
activities
associated with Disciples and Pratyekabuddhas: A Bodhisattva dwells
detached as
one passes day and night dwelling in this detachment. As any Bodhisattva
dwells
in this dwelling while one lives in remote dwelling places, in remote
forests,
in the jungle, in mountain clefts and burial grounds, thus one dwells
detached.
But as to the detachment recommended by Mara, the Evil One, -i.e. the
dwelling
in remote forests, jungles, mountain clefts and burial grounds, -as this
detachment is actually contaminated or tainted by the mental activities
associated with Disciples and Pratyekabuddha, just so, as one does not
apply as
one practices the perfection of wisdom, one does not fulfil these
conditions
necessary to realize all-knowledge. As a result, one dwells in a
contaminated
dwelling, in a mental activity which is not wholly pure. By consequence
of this,
one despises other Bodhisattvas who dwell in villages, but which are
uncontaminated by mental activities associated with Sravaka Disciples
and
Pratyekabuddhas, who dwell in dwellings of wisdom with many devices, and
with
great compassion.
As one's deeds of
body, voice and mind are not quite pure, one is a
dweller in contamination, not a dweller in detachment, although one may
dwell in
the remote forest. At first one despises these which live in the
neighborhood of
a village, though these dwell in the dwelling of wisdom, with devices
and great
compassion, though these are habitually quite pure in what these do with
their
body, voice or mind, though these are detached from mental activities
associated
with Disciples and Pratyekabuddhas, uncontaminated by them [393]; after
this one
finds one cannot gain the Trances, Concentrations, Attainments,
Emancipations
and Super-knowledges, and these qualities do not reach fulfillment in
this
person. The reason for this is that this one is without skill in means.
Even though a
Bodhisattva may dwell in deserted forests hundreds of
miles wide, with no other company than beasts of prey, antelopes, flocks
of
birds, uninfested even by the smaller wild animals, by Yakshas and
Rakshasas,
and untroubled by the fear of robbers, and even though one may settle
here for
one year, or for one hundred years, or even for hundreds of thousands of
niyutas
of kotis of years, or for more than that; -if one does not know this
detachment
as explained, and through which detachment and explanation a Bodhisattva
dwells
as one who has set out with earnest intentions, who has achieved earnest
intentions; even now one completely devoted to life in the remote
forests fails
to gladden the heart of hearts, as one does not know this [detachment],
as one
is without skill in means, as one leans on this detachment, clings to
it, is
bent on it, indulges in it. For the detachment of any Bodhisattva which
is
described does not appear in this one's detachment. But from a place
high up in
the air Mara can be seen as saying to the dweller in the remote forest
that this
dweller does well, that one's detachment is the one which Tathagatas
have
described, and one can go on dwelling in just this detachment, and in
consequence of it one quickly realizes full enlightenment. [394]
As one leaves this
isolated place in the forest, and comes back to a
village, one despises Bodhisattvas here, monks who are well behaved,
chaste,
lovely in character, uncontaminated by mental activities associated with
Sravakas, Disciples and Pratyekabuddhas, and living their lives quite
pure in
body, voice and mind. This one tells these they surely do not dwell in a
detached dwelling, but in a contaminated and crowded one. Any
Bodhisattvas here,
who dwell in a detached dwelling, this one warns against contaminated
and
crowded dwellings, tries to commit them to a detached dwelling [as this
one
conceives it].
One such as this also
attempts to make claims, and demanding their
respect for one's own isolated residence...is proud, and tells these:
"Superhuman beings have exhorted me, superhuman beings have come to
inform me!
This [isolated place in the forest] is the dwelling in which I dwell.
What
dweller in a village has ever been exhorted and informed by superhuman
beings?"
In this way this one despises the persons who belong to the vehicle of
the
Bodhisattva. This one is known as a Candala of a Bodhisattva, as a
defamer of
Bodhisattvas, as a mere pretender of a Bodhisattva, as a counterfeit
Bodhisattva, as filth of a Bodhisattva, as a robber in the guise of a
Shramana,
a robber of persons belonging to the vehicle of the Bodhisattvas, a
robber of
the world with its Gods. Such a one is surely not yet tended, loved or
honored.
For such persons have fallen into conceit. [395] These even
succeed in corrupting other kindred spirits, weaklings who have but
recently set
out in the vehicle. These are regarded as yet obscurred of nature, as
devoid of
any ability as yet to allow teachers to find their effectiveness within
one such
as this, devoid of any realization of the qualities of holiness.
Although a Bodhisattva
does not yet tend such persons, neither does
one not love or honor these, as a true Bodhisattva is one who can
neither
abandon beings, nor all-knowledge, nor full enlightenment, as one
aspires
earnestly to reveal full enlightenment, and indicate to countless others
how to
bring about this revelation themselves as well as the weal of all
beings.
On the contrary, one
who has raised oneself to a height which is
such as one considers the weal of all beings, also does, so one may see
through
these and other deeds -seen to be- of Mara, always maintain one's mind
as
anxious to expound the path to beings who have not yet got it, a mind
which does
not tremble and which is not submerged in the wanderings through these
triple
worlds; one has revealed first of all an attitude of friendliness, and
an
attitude of compassion, one has revealed the great compassion and is
moved by
sympathy, one has thoughts of joy and in sympathy with the beings who
progress,
whether or not such is obvious, and one is impartial, for the true
nature of
dharmas is such as it cannot be apprehended; [with all this in mind] one
forms
the resolution: "Thus in any time any and all the faults seen to be
of Mara's
deeds are in no way whatsoever either conceived, or produced; or,
appearing as
produced, these at once pass away again. Thus train oneself!"
This is also known as
a Bodhisattva's courageous advance towards
one's own higher knowledge. So much for this which a Bodhisattva knows
about
Mara's deeds in connection with the quality of detachment.
Chapter XXII
~THE GOOD
FRIEND ~
The Good
Friends
A Bodhisattva which
sets out with earnest intention from the very
beginning tends, loves and honors good friends.
Subhuti: Who are these
good friends of a Bodhisattva?
The Lord: The Buddhas
and Lords, and also the irreversible
Bodhisattvas who are skillful in the Bodhisattva-course, and which
instruct and
admonish one in the perfections, who demonstrate and expound perfection
of
wisdom. The perfection of wisdom in particular is regarded as a
Bodhisattva's
good friend. All the six perfections, in fact, are good friends of a
Bodhisattva. These are one's Teacher, one's path, light, torch,
illumination,
one's shelter, refuge, place of rest, one's final relief, island,
mother,
father, and these lead one to this sublime revealing of undifferentiated
awareness and this inherent pure cognition herein, to understanding, to
full
enlightenment. For it is in these perfections this perfection of wisdom
is
accomplished. Simply from the six perfections is revealed all-knowledge
of
Tathagatas which, in a period which stands completely clear of time as
it is
known in these triple worlds, come to realize full enlightenment and
enter
Nirvana...and so also the all-knowledge of Tathagatas which in all
periods of
these three times simultaneously realize enlightenment, and so these
Tathagatas
which just now reside in incalculable, immeasurable, infinite,
inconceivable
world systems. I also, Subhuti, am a Tathagata which in this present
period is
revealing full enlightenment, and reveal also this all-knowledge coming
forth
from these six perfections. For the six perfections contain the
thirty-seven
dharmas which act as wings to enlightenment, these contain four
Brahma-dwellings, four means of conversion, and any Buddha-dharma
whatsoever,
any Buddha-cognition, cognition of the Self-Existent, any unthinkable,
incomparable, immeasurable, incalculable, unequalled cognition, any
cognition
which equals the unequalled, any cognition of all-knowing. So Subhuti, simply
the six perfections of any Bodhisattva [398] are known as one's good
friends.
These are one's Teacher, etc., to: these lead one to cognition, to
understanding, to full enlightenment. In addition, a Bodhisattva which
trains in
these six perfections is a true benefactor to all beings which are in
need of
one. But as one wants to train in these six perfections, a Bodhisattva
must
above all hear this perfection of wisdom, take it up, bear it in mind,
recite,
study, spread, demonstrate, expound, explain and write of and about
this, and
investigate this profound meaning, content and method, meditate on this,
and ask
questions regarding this. For this perfection of wisdom directs these
six
perfections, guides, leads, instructs and advises these, this is their
genetrix
and nurse. Because, if these are deprived of the perfection of wisdom,
the first
five perfections do not come under any concept of perfections, and these
are not
called "perfections". As a Bodhisattva trains in just this
perfection of wisdom,
one comes to reveal a state which is such as one cannot be led astray by
others,
and stands naturally and firmly in this.
Emptiness, Defilements, and
Purification
Subhuti: How is
perfect wisdom marked? [399]
The Lord: It has
non-attachment for mark.
Subhuti: Is it
feasible to say that same mark of non-attachment,
which exists as regards perfect wisdom, exists also as regards all
dharmas?
The Lord: So it is,
Subhuti. For all dharmas are isolated and empty.
Here as well this same mark of non-attachment, which indicates perfect
wisdom as
isolated and empty, also indicates all dharmas as isolated and empty.
Subhuti: As all
dharmas are isolated and empty, how is the
defilement and purification of beings conceivable? For what is isolated
cannot
be defiled and purified, what is empty cannot be defiled or purified,
and what
is isolated and empty cannot know full enlightenment. Nor can one get at
any
dharma outside emptiness which has known full enlightenment, which will
know it,
or which does know it. How do we so understand the meaning of this
teaching!
Show us, O Lord, show us, O Sugata!
The Lord: What do you
think, Subhuti. Do beings course for a long
time in I-making and mine-making? [400]
Subhuti: So it is,
Lord.
The Lord: Are also
I-making and mine-making empty?
Subhuti: These are, O Lord.
The Lord: Is it just
do to this I-making and mine-making these
beings wander about in birth-and-death?
Subhuti: So it is,
Lord.
The Lord: It is in
this sense the defilement of beings is
conceivable. To whatever extent beings take hold of things and settle
down in
these, to this extent is defilement in place. But no one is here
defiled. And to
whatever extent one does not take hold of things and does not settle
down in
these, to this extent does one deconceptualize I-making and mine-making.
In this
sense does one come to continuously participate in revealing and hence
forming
this realization of the purification of being. So see, Subhuti, to whatsoever
greater or lesser extent these do not take hold of things and do not
settle down
in things, in direct proportion to this extent here is realized, or
rather, here
is revealed, purification. But no one is here purified. As a Bodhisattva
courses
thus, one courses in perfect wisdom. It is as this sense which we
gradually and
steadily come to reveal to our selves as...it is this which we are but
indications of...in our day to day practice, that we form this concept
of any
and all defilement, and deconceptualize I-mine concepts -as becoming
"some kind
of purification" of beings-
in spite of the fact all dharmas are isolated and
empty. As such, here is neither
question of defilement to rise above or send
away, nor even purity in which to seek absolution. Here is no thing whatsoever,
which 'I' have...and nothing which is mine. To be sure, Subhuti, none of this.
Subhuti: This is truly
wonderful! And a Bodhisattva which courses
thus, courses in perfect wisdom as one now does not course in form, or
other
skandhas. As one courses thus, [401] a Bodhisattva is not crushed by
worlds with
various Gods, beings and Asuras. As one courses thus, a Bodhisattva
comes to
reveal the coursing of all persons belonging to the vehicle of Sravaka
Disciples
and Pratyekabuddhas as it is, and gains an insuperable equanimous
position. For
Buddhahood is insuperably equanimous, and so is Tathagatahood, this
state
Self-Existent beyond any existent self, this state of all-knowledge in
which is
nothing knowledgeable. A Bodhisattva, which day and night passes 'time'
dwelling
on these mental activities associated with perfect wisdom, is quite near
full
enlightenment and quickly comes to reveal such.
Attentions to Perfect Wisdom, and the Pearl of
Great Price
The Lord: So it is,
Subhuti. Suppose, Subhuti, all beings in
Jambudvipa simultaneously acquire a human personality, and upon raising
any
thoughts to full enlightenment, abide in [402] these thoughts of
enlightenment
all life long. Just so...now [after all this preparation], these give
gifts to
all beings, -do these Bodhisattvas on the strength of this beget much
merit?
Subhuti: These do, O
Lord.
The Lord: Truly again,
Subhuti, any son or daughter of good family
begets a much different merit, who, as a Bodhisattva, dwells for even
one single
day only in mental activities connected with perfection of wisdom. For,
as one
goes on dwelling day and night in these mental activities, one is more and more
worthy of the bestowal of sacrificial gifts to any and all beings. Few beings
whatsoever have minds and intentions so full of friendliness as these
and,
except for Buddhas, the Lords, and Tathagatas of course, are matchless,
without
any likeness, endowed with unthinkable dharmas. So, how do these sons or
daughters of good family at first aspire to such merit?
Such ones are endowed
with a kind of wise (or, exceedingly natural)
insight which allows one to view any and all beings as on their way to
being
slaughtered. This being as it is, great compassion on all occasions take
hold of
such as these. [403] We survey countless beings with this heavenly eye,
and what
we see fills us with great agitation. So many beings carry this burden
of karma
which lead to immediate retribution in hells. Others acquire unfortunate
rebirths [which keeps these away from the Buddha and their own
revelations of
buddha-nature, and these teachings]. Still others are doomed to be
killed, or
are enveloped in a net of false views, or fail to find this path, while
again
others which gain fortunate rebirths lose it again, and yet again.
So, one attends to
these with a thought: "I shall become a savior to
all these beings, I seek release for these from all suffering!" But
one makes
neither this, nor anything else, into a sign to which one is partial.
This also
is this light of a Bodhisattva's natural wisdom, this same light by
which one
cognizes and reveals full enlightenment. Bodhisattvas which dwell in
these
dwellings are worthy of the gifts from the worlds which these inhabit,
and do
not turn back upon recognition of full enlightenment. These purify gifts
and
offerings of any and all which accord to these the requisites of life,
when
their thoughts are well directed toward perfect wisdom, as these are
near to
all-knowledge.
So here a Bodhisattva
dwells in mental work accorded to perfect
wisdom, as one does not consume one's alms fruitlessly, as one points
out the
path to any and all beings, [404] sheds light over a limitless range, is
able to
set free from birth-and-death any and all beings who subject themselves
to these
ones and apply themselves attentively, and is able to cleanse the organs
and
faculties of perception and vision of all beings.
As one dwells in
mental activities directed towards these goals, one
brings to mind and maintains mental activities which accord with
perfection of
wisdom. As one decides to bring these to mind, one's mind works welfare
for any
and all beings. But as well, one gives no room to other mental
activities, such
as lack in perfect wisdom. As one so accords [as the mental work, which
is
essentially loving concern for beings, impels one thusly], one spends
days and
nights in mental activities which accord with perfection of wisdom.
Suppose a man, well
versed in jewelry and the different varieties of
jewels, newly acquires a very precious gem. This makes him very glad and
elated.
As he again lost this precious
gem, he is most sad and distressed. Constantly
and always mental activities associated with this jewel proceed in him,
and he
regrets being parted from it. He does not forget it, until he either
regains
this gem, or another one of like quality and kind. Just so a Bodhisattva
who
again loses sight of the precious jewel of perfect wisdom; [405] with a
clear
perception of this preciousness of perfect wisdom, and convinced one is
not
definitely parted from it, one does, with a thought not lacking in
mental work
on perfect wisdom, and which is directed to the state of all-knowledge,
search
about everywhere until one regains this Sutra, or gains an equivalent
one. All
this time this is one which is not lacking in mental activities which
accord
with the recognition of the precious jewel of perfection of wisdom, one
who is
not lacking in mental activities which accord with recognition of this
great
jewel of all-knowledge.
Subhuti: But, since
the Lord teaches all dharmas and all mental
activities are lacking in own-being, and empty, -how can a Bodhisattva
now be as
one not lacking in mental activities which accord with perfect wisdom,
or with
all-knowledge?
The Lord: As the mind
of a Bodhisattva works on this fact that all
dharmas are through their own-being isolated and empty, and agrees this
is so,
now such a one is one not lacking in mental activities which accord with
perfect
wisdom and with all-knowledge. As
perfect wisdom is empty, such neither
increases nor decreases.
Emptiness and
Growth in
Enlightenment
Subhuti: So, how can a
Bodhisattva cognize, with no increase in
perfect wisdom, full attainment of enlightenment, how can one know full
enlightenment?
The Lord: In actual
fact a Bodhisattva which courses in perfect
wisdom neither increases or decreases. Just as perfect wisdom is empty,
without
increase or decrease, just so also a Bodhisattva is empty, without
increase or
decrease. It is this fact, -i.e. just as perfect wisdom is empty, [406]
without
increase or decrease, -a Bodhisattva arrives at cognition of
enlightenment, and
thus is full enlightenment revealed. As a Bodhisattva is taught, and is
not
afraid, does not lose heart, this one is known as a Bodhisattva who
courses in
perfect wisdom.
Subhuti: Does now
perfect wisdom course in perfect wisdom?
The Lord: No, Subhuti.
Subhuti: Does
emptiness of perfect wisdom course in perfect wisdom?
The Lord: No, Subhuti.
Subhuti: Can one now
apprehend outside any emptiness of perfect
wisdom, any dharma which courses in perfect wisdom?
The Lord: No, Subhuti.
Subhuti: Does
emptiness course in perfect wisdom? [407]
The Lord: No, Subhuti.
Subhuti: Can one
apprehend in emptiness any dharma which courses in
perfect wisdom?
The Lord: No, Subhuti.
Subhuti: Does
emptiness course in emptiness?
The Lord: No, Subhuti.
Subhuti: Does form,
etc., course in perfect wisdom?
The Lord: No, Subhuti.
Subhuti: Can one
apprehend outside form, etc., any dharma which
courses in perfect wisdom?
The Lord: No, Subhuti.
Subhuti: So, O Lord,
how does a Bodhisattva course in perfect
wisdom?
The Lord: Do you now,
Subhuti, see any real dharma which courses in
perfect wisdom?
Subhuti: No, Lord.
[408]
The Lord: Do you see
perfect wisdom, in which the Bodhisattva
courses, as a real thing?
Subhuti: No, Lord.
The Lord: Do you see
as real any dharma which offers no basis for
apprehension? Is this dharma by any chance produced, or can this be produced,
or is this being produced, is this stopped, can this be stopped or is
this being
stopped?
Subhuti: No, Lord.
The Lord: This insight
gives any Bodhisattva patience in regards to
dharmas which fail to be produced. As one is endowed with this, one is
sure to
reveal full enlightenment. One is bound to progress towards
self-confidence of a
Tathagata. This is quite impossible for a Bodhisattva, which courses,
strives
and struggle in this way, and progresses in this direction, to not reach
this
supreme cognition of a Buddha, the cognition of the all-knowing, the
cognition
of a great Caravan Leader.
Subhuti: Can this true
nature of all dharmas, which consists in the
fact that these fail to be produced, can this be predestined to full
enlightenment?
The Lord: No, Subhuti.
Subhuti: How in this
case does the prediction of this dharma to full
enlightenment take place?
The Lord: Do you see
as real this dharma which has a prediction to
full enlightenment? [409]
Subhuti: No, Lord. I
do not see any real dharma which is at any time
predestined to full enlightenment. Nor do I see any real dharma which is
known
by the enlightened, which can be known to these, or by means of which
these can
even reveal full knowledge. It is such as any and all dharmas cannot be
apprehended, that this does not occur to me to think, "this dharma
is known to
the Enlightened, this dharma can be known to such as these, by means of
this
dharma these recognize full knowledge."
Chapter XXIII
~SAKRA~
The View of Bodhisattvas
At this time Sakra, Chief
of Gods, is seated amid this assembly,
and says: To be sure, deep is this perfection of wisdom, hard to see,
difficult
to understand!
The Lord: So it is,
Kausika. As infinite as space is perfect
wisdom
infinite. As isolated none can come close to see, as empty is perfect
wisdom
beyond thought and understanding.
Sakra: These beings
which hear this perfection of wisdom, take it
up, study, spread, and write it, are endowed with more than a puny
wholesome
root!
The Lord: So it is.
Imagine all the beings in Jambudvipa are endowed
[411] with [the ability to observe] the ten ways of wholesome action, do
these
on the strength of this endowment beget much merit?
Sakra: These do, O
Lord.
The Lord: A person who
hears, studies, spreads and writes this
perfection of wisdom begets merit other than these, as merit beyond any
reach of
greatness, and indeed beyond even merit itself. The just mentioned heap of
merit, due to the morality of all beings in Jambudvipa, is not compared
with any
so called merit which is due to
the wholesome root of one who hears, studies,
spreads and writes this deep perfection of wisdom.
Here and now, a monk
said to Sakra, Chief of Gods: You are conceived
of and recognized in essence, Kausika, by a person who hears, studies,
spreads
and writes this deep perfection of wisdom!
Sakra: I am even
conceived of in essence and recognized by these
sons or daughters of good family who raise but one single thought to
enlightenment: [412] how much more so,
as, in addition, these train to
Thusness, progress to thus, make endeavours regarding thus; thus on
their
journey these conceive in essence and cognize the whole world with its
Gods,
beings and Asuras. On their journey these not only conceive and cognize
in
essence the world with its Gods, beings and Asuras, but also all the
Streamwinners, Once-Returners, Never-Returners, Arhats and
Pratyekabuddhas.
These conceive and cognize also in essence Bodhisattvas which are great
almsgivers but lack as yet in perfect wisdom and skill in means; and
equally
these with morality as perfectly pure, which possess a vast quantity of
morality, with observation of the moral rules as unbroken, flawless,
unstained,
complete, perfectly pure and unspotted, but also as yet lack in perfect
wisdom
and skill in means; and equally any which reveal from within themselves
patience
and peaceful calm, [413] with thoughts free from hostility, which think
no
thought, nor harbor any feelings of malice even while burned at the
stake, but
who lack in perfect wisdom and skill in means; and equally any which
exert
perseverance, which persist in trying, are free from sloth, and remain
uncowed
in all these do with body, voice and mind, but which as yet lack perfect
wisdom
and skill in means; and equally these who are fond of the trances and
delight in
these, which are strong and powerful in the trances, which are
established in
the trances, which are masters of trances, but which as yet lack in
perfect
wisdom and skill in means. For, as one courses in perfection of wisdom
as this
is expounded, a Bodhisattva conceives of and recognizes in essence the
worlds
with their Gods, beings and Asuras, conceives of and recognizes in essence
any
and all which belong to the vehicle of Sravaka Disciples and
Pratyekabuddhas,
also the Bodhisattvas which are not skilled in means. And all these
mentioned
cannot surpass one such as this, for such is this nature and profound
balance
struck by total equanimity. For a
Bodhisattva which courses in perfection of
wisdom as this is expounded, which complies with this...takes up such a
position
so the lineage of all-knowing is not interrupted, and does not keep
aloof from
Tathagatas. This one's journey, as one progresses in this way, shortly
reveals
to one such as this the terrace of enlightenment; [414] one training
oneself in
this way, rescues beings which are sunken into the mud of defilement.
Training
oneself this way, one trains in this training of a Bodhisattva, and not
in the
training of Sravaka Disciple or Pratyekabuddha.
Rewards of Perfect Wisdom
And the four Great
Kings, the World Guardians, come to any
Bodhisattva who trains this way in the perfection of wisdom, and these
say to
this one: "Train yourself quickly in this course of a Bodhisattva,
O you born of
good family! Nimbly train yourself! Here are the four begging bowls
which you
receive as you are seated on the terrace of enlightenment, as one which
has
revealed full enlightenment." Not only the four World Guardians
come to a
Bodhisattva which trains in perfect wisdom as is being expounded, but I
also
come, not to mention other Gods. Constantly as well, Tathagatas bring
one to
mind. All the worldly ills which might befall the Bodhisattva which
courses in
perfect wisdom, such as attacks from others, etc., are prevented from
affecting
this one in any way. This also, O Lord, is a quality which a Bodhisattva
which
courses in perfect wisdom gains in this very life.
Ananda just now
thinks: Is this speech of Sakra, Chief of Gods, due
to his own insight, or to the Buddha's might?
Sakra, through the
Buddha's might, read his thoughts, and said: To
the Buddha's might, Ananda, to the Buddha's sustaining power is this
attributed.
For I myself [415] am quite incapable of uttering anything relevant on
the
subject of Bodhisattvas.
The Lord: So it is,
Ananda. What Sakra, Chief of Gods, is saying is
due to Tathagatas might, to this sustaining power.
Chapter XXIV
~CONCEIT~
Conditions Which are seen as Opening a Bodhisattva to Mara's Influence
As a Bodhisattva
trains in perfect wisdom, makes endeavours about
this and develops this, all the Evil Maras in the great trichiliocosm
are seen
as being in a state of uncertainty: "Does this Bodhisattva
prematurely realize
the reality-limit of the level of Sravaka, Disciple, or Pratyekabuddha,
or know
full enlightenment?" Even so, as a Bodhisattva dwells as this
dwelling for
perfect wisdom, beings believe with firm resolve that it is the Evil Maras
which
are pierced by a dart of sorrow. As a Bodhisattva ever courses toward
perfecting
wisdom, makes endeavours about this and develops this, the Evil Maras
are
resolutely believed to be thinking of how to hurt such a one as this.
For instance, beings
resolutely believe these Maras try to invoke
fear by letting loose a shower of meteors in all directions, causing an
impression the horizon is all aflame. As a result, these beings believe with
unquestioning certainty that these Maras hope now for the Bodhisattva to
cower,
for one's hair to stand on end, so
even one single thought concentrated toward
full enlightenment or any benevolent equanimity might get extinguished.
[417]
But Mara, the Evil One, does not hurt these Bodhisattvas. Some he is seen and
resolutely believed to hurt, and yet others, not? Such fallaciousness in
resolute belief. Such idleness of
intent and action. Such unfortunate
arrogance.
Ananda: What kind of a
Bodhisattva is Mara seen as, or believed in
as confounding, and herein called to blame for hurting?
The Lord: Mara is thus
seen as, or believed in as confounding, or
herein called to blame for hurting a Bodhisattva which in time, as this
perfection of wisdom is taught, does not produce a thought of firm
belief in
what is the actual nature of these various dharmas, all-knowledge. Mara
is thus
firmly believed to gain entry. Such is this fallaciousness of resolute
belief.
He is believed to have already
hurt Bodhisattvas which, as this deep perfection
of wisdom is being taught, are seized by uncertainties, feel perplexed,
and
think, "perhaps this perfection of wisdom is so, perhaps it is not
so"...or
Bodhisattvas which are seen to be lacking a good friend, which are
believed to
have been taken hold of by bad friends who, as perfecting of wisdom is
taking
place, either do not hear or do not understand about very deep stations
in
nature, or wisdom, and choosing to remain in ignorance of these, do not
ask how
this perfecting of wisdom is developed; or, Bodhisattvas which cling to
someone
who upholds any dharma which, not being true of any of these dharmas,
thus says:
"I am an adherent to this one [or mental state], and in all things
this one I
follow does not abandon me. [418] Here are many other Bodhisattvas whom
I might
adhere to, but these do not suit me. I have taken this one as my fitting
companion and this suits me."
Moreover, a
Bodhisattva might, as this deep perfecting of nature as
wisdom is taking place, say to another Bodhisattva: "Deep, indeed,
is this
perfecting of wisdom! What point is here in your listening to this? For
even as
I apply myself to this in the way in which Tathagatas have taught in
other
Sutrantas, even so I do not get to the bottom of this, nor derive any
enjoyment
from this. What is any point in anyone's hearing and writing
this?"
In this way one projects one's lack of understanding, and herein appears
to be
making attempts to estrange other Bodhisattvas. Thus, it is seen as being
Mara
coming also to such a Bodhisattva...to hurt and gain entry herein.
Furthermore,
Ananda, herein is this thought to be Mara as the one being contented,
elated or
enraptured. Mara is accredited in one's thinking as being the one who is
overjoyed, exultant and glad, thrilled, delighted and jubilant in any
case in
which a Bodhisattva in one's own laxity despises other Bodhisattvas,
thinking:
"I dwell in the dwelling of detachment, but not so these; theirs is
not this
dwelling in detachment." And blindly is it thought of as being Mara
also who is
so joyful as this Bodhisattva keeps far away from revealing full
enlightenment.
On the contrary, in this imagined joy and contented ecstacy of one who
allows
themselves to think thus, is Mara seen to be this most excellent teacher
of the
exceedingly tenuous nature of one's disconcerted application of right
concentration, mindfulness and effort.
Besides this, as a
Bodhisattva takes on a name or clan, or as
ascetic qualities are proclaimed, one may regard this as a sufficient
reason to
despise other Bodhisattvas, well-behaved and lovely in character though
these
are. [419] But this one has no depth of practice and does not apply
qualities of
irreversible Bodhisattvas which course toward perfect wisdom, nor their
attributes, tokens or signs. As
this one does not exude the irreversible
qualities, such a one gives rise to defilement, seeing as this one
thinks to
attempt exalting one's self and self's concepts above others, and
deprecates
others, and thinks these are not equal to such dharmas, as oneself is.
The Evil
foresee that the realms of Mara will not remain empty, and the great
hells, the
animal kingdom, the world of the Pretas, and the assemblies of the
Asuras are
overcrowded. And what is thought of as Mara, and blamed on this Evil
One, is
seen as becoming even more determined, and thinking something such as:
"With
this kind of start any Bodhisattvas such as this are soon smothered by
gain and
honor. These are plausible talkers, and with their plausible talk these
catch
hold of many people. Many people decide to listen to these, imitate what these
speak of and show, and consequently do not train in Thusness, do not
progress in
this, do not make endeavours about this, and as well, these further
increase
defilements. So it is a fact all these deeds -of body, voice or mind-
which
these undertake with perverted mentality impels these to a rebirth in
conditions
which are unserviceable and do not provide selfless service, disagreeing
as
disagreeable, unpleasing as well as unpleasant. Consequently, what is
seen to be
the realms of Mara are overcrowded, i.e. the great hells, the animal
world, the
world of the Pretas, and [420] the assemblies of the Asuras." As
this
Bodhisattva considers this sequence of events, one believes it to be
Mara the
Evil One who is contented, elated, enraptured, overjoyed, exultant and
jubilant.
It is not Mara, however, who is
given to sloth, this contented unawareness or
ecstatic jubilation.
Furthermore, Ananda,
as a Bodhisattva fights with any person
belonging to the vehicle of the Sravakas, or Disciples, disputes and
quarrels
with these, abuses and reviles these, feels ill-will and hatred for
these, a
person comes to think to themselves that Mara thinks "surely, this
son or
daughter of good family keeps away from all-knowledge, this one remains
far away
from this." Now also, Mara is thought of as being even more
jubilant as any
person belonging to the vehicle of the Bodhisattvas fights with someone
else
which also belongs to this vehicle of the Bodhisattvas, for he thinks
that "both
these Bodhisattvas remain far from all-knowledge." But as a Bodhisattva which
has one's prediction fights with another Bodhisattva which also has this
prediction, and cherishes malice for one such as this - for many aeons
this one
does, as this one may have such an attitude of mind, put on the armor
[which
enables any to struggle against it], -unless, of course, one has
abandoned
all-knowledge completely. [421]
Still in this, one here sees that it is not
Mara, but one's own inclinations, attitudes and disconcertedness, seen
as being
Mara, which brings these unfortunate circumstances to bear...as well, it
will be
one's own right intentions and efforts, mindfulness and concentrations
which
comes to reveal these circumstances as dissolved in equanimity and
perfect
wisdom.
The Bodhisattvas
Right Attitude Towards other
Bodhisattvas
Ananda: Can one
escape from these attitudes of mind, or is one
definitely condemned to go on putting on the armor for all this length
of time?
The Lord: Ananda, a
dharma is demonstrated which includes the
possibility of escape, -for persons of the Sravaka, Disciple-vehicle,
for
persons of the Pratyekabuddha-vehicle, for persons of the
Bodhisattva-vehicle.
As to this person which belongs to the vehicle of the Bodhisattvas and
quarrels
with someone else which also belongs to the vehicle of the Bodhisattvas,
-as one
does not confess one's fault, does not promise restraint in future,
harbors a
latent bias towards hate, and dwells tied to bias, -this person does not
allow
for the teaching of escape [i.e. from the consequence of action], but is
definitely condemned to go on putting on the armor for any and all
lengths of
time. But, to any one which confesses any and all fault, resolves true
restraint throughout any of the three times, and reflects as follows:
"This
nature is to drive away bias, to pacify and appease the quarrels,
disputes and
conflicts of all beings, yet I myself engage in disputes! It is indeed a
loss to
me, and not a gain, as I answer back as I am spoken to. As I am to any and
all
beings a bridge across the sea of birth-and-death, I nevertheless say to
another, 'the same to you,' or return a harsh and rough answer. This is
not a
way in which to speak. In fights, quarrels and disputes, here I behave
as a
senseless idiot, or dumb sheep. As I hear someone using offensive,
abusive,
insulting words towards me, this heart does not cherish malice for these
or
others. It is not [422] disciplined for me to mete and perceive faults
assumed
by me or another of others, or to think what is being said or even
thought about
any faults of others is worth listening to. As well, neither are any
which mete
and perceive thusly thought of as such. For as I am earnestly intent and
intentioned, I do not do harm to others.
As I indicate joy and contentment by
pointing out any and all things which allow for joy and contentment, I
head this
way, as these, toward Nirvana,
-yet nevertheless I bear ill will! I
truly
resolve to not bear ill will even against these which I perceive as
having
offended against me, and I truly resolve to avoid rage, and I truly
resolve by
making diligent and persistent effort in this direction. Even as my life
is in
danger I truly resolve not to allow a rage, or even a frown to appear on
my
face." -To such a Bodhisattva, Ananda, I teach escape. This is the
attitude
which a Bodhisattva adopts also towards persons who belong to the
vehicle of the
Disciples. Never to allow anger with any being, this is the attitude of
mind one
adopts towards all beings. What attitude now does a Bodhisattva have
towards
other persons avowed to this vehicle of the Bodhisattvas? The same as
towards
any Teacher. One has the attitude that, "these Bodhisattvas are my
teachers.
Surely, these mount on this same vehicle as I, have ascended by this
same path,
are of like intention with me, are set out in this same vehicle as I.
Here these
are trained, this is the method by which I train. But as some of us
dwell in a
dwelling tainted [by the ideas of
do not do likewise. As, however these dwell in an uncontaminated
dwelling, in
mental activities which accord unto all-knowledge, now I also train as
these. No
obstacles can arise to any Bodhisattva which trains oneself in this way
in
all-knowledge, and one quickly reveals full enlightenment.
Chapter XXV
~TRAINING~
How a Bodhisattva is Trained in
All-Knowledge
Subhuti: In which
training, O Lord, does a Bodhisattva train to be
trained in all-knowledge?
The Lord: A
Bodhisattva trains in Extinction, in Non-production, in
Non-stopping, in No-birth, in the absence of positivity, in
Isolatedness, in
Dispassion, in Space, in the element of dharma, and Nirvana.
Subhuti: How do these
amount to a training in all-knowledge?
The Lord: Do you
think, Subhuti, this Suchness which is (also)
Tathagatas, which is the prime cause of Tathagata being a Tathagata, can
this
become extinct?
Subhuti: No, Lord. For
extinction cannot become extinct, extinction
being inextinguishable. [425]
The Lord: Suchness of
Tathagata is primordial essence of Tathagata,
as a Tathagata, is this now produced, or stopped, or born; or does this
become
or cease to become; or does this become isolated; or impassioned or
dispassionate; or does this become like space, or does this become of
the nature
of dharma?
Subhuti: No, Lord.
The Lord: Does this
Suchness then, or even now, enter Nirvana?
Subhuti: No, Lord.
The Lord:
Now...Subhuti, any Bodhisattva which trains oneself trains
thus, "Suchness does not, indeed can not get extinct"...as one
trains thus, one
realizes this perfection of all training. One cannot be crushed by what
is seen
or thought to be Mara, or by what is seen or thought to be Mara's
associates or
by Mara's host.
Soon one reveals to oneself this condition of irreversibility which
becomes realized by others. Soon one sits on this terrace of
enlightenment. One
courses in one's own range. [426]
One is trained in the
dharmas by which one is revealed as a
facilitator and guide to realization, in great friendliness, great
compassion,
great sympathetic joy, as well as great and equanimous impartiality. One
trains
as turning the wheel of dharma with three revolutions and twelve
aspects. One
trains to indicate these revelations and the realization herein to no
limit of
beings. One trains to ensure non-interruption of this lineage of
Tathagatas. One
trains by opening this door and indicating such, as well as revealing
this
deathless element. Any being not training thusly is however, incapable
of this
sublime training. A weakling cannot train in this training.
As these which train
thusly are the very cream of beings which
indicate realization to any and all beings, these persevere and reach
this state
of elevated awareness for these beings. A Bodhisattva which trains thus
is not
reborn in the hells, nor among animals, nor in the realms of the Pretas,
nor
among the Asuras, nor in outlying districts [among barbarous
populations], nor
in the families of outcasts or fowlers, of hunters, fishermen or
butchers, nor
in any families of a kind in which one is addicted to the lower deeds.
This one
is not blind, deaf, or one-eyed; neither a cripple nor hunch-backed, nor
a being
with withered hand or arm, nor limping, nor lame, or stunned, [427] not
tremulous, quivering or shaky; this one's limbs are not puny, nor
incomplete,
nor abnormal; such a one is not weak, nor have a bad complexion or
shape; these
faculties are not inferior nor incomplete, but are in every way perfect;
and
this one also has a melodious voice. Such a one as this is not a person
who
takes life, or who takes what is not given, or who goes wrong about
sense-desires, or who speaks falsely, or maliciously, or harshly, or who
prattles indistinctly, or who is covetous, or who harbours ill will in
one's
heart, or who has wrong views, and does not earn a livelihood in some
wrong
fashion. This one is not reborn among the long-lived Gods, does not take
up bad
moral practices, does not take hold of unreal dharmas, and does not get
reborn
through the influences of trances and [formless] attainments. For here
is skill
in means, and endowed with this, one does not get reborn among the
long-lived
Gods. But what is this skill in means of a Bodhisattva? This is just
this
perfection of wisdom. And this one applies oneself to this skill in
means in
such a way as, endowed with this, a Bodhisattva enters into these
trances
without being reborn through the influence of these trances. [428] As
one trains
thus, any Bodhisattva incurs the perfect purity of these powers, of
these
grounds of self-confidence, of these Buddha-dharmas. One reaches all
this.
Subhuti: As we all
know, O Lord, all dharmas are by nature perfectly
pure. But now, with regard to this, whichever dharma does any
Bodhisattva incur
and reach perfect purity of these powers, these grounds of
self-confidence and
these Buddha-dharma?
The Lord: Well it is
which you ask, Subhuti. For all dharmas are
just by [their essential original] nature perfectly pure. A Bodhisattva
which
trains in perfection of wisdom does not lose heart and remains uncowed
although
all dharmas are by nature perfectly pure, now this is this perfection of
wisdom.
But the foolish neither know nor see these dharmas are really so
constituted,
and these neither know nor see the true nature of dharmas, even as this
comes to
be revealed. On behalf of such beings and things the Bodhisattva
struggle on and
exert vigour so any who do not know may be enabled to know, so any who
do not
see may choose to see. In this training these train, and here [in the
world of
appearance] a Bodhisattva realizes these powers through making these
available
to countless beings, these grounds of self-confidence, and all
Buddha-dharmas.
As these train thus, Bodhisattvas wisely (naturally come to) know these
throbbing thoughts and actions of any and all beings, of any and all
persons as
these persons really are. And now, in this we go beyond the knowledge of
the
thoughts and actions of others.
We traverse this ground upon which no foot
gains footing, no words can mention, no thought can think, and neither
can any
eye behold. [429]
The Fewness of Bodhisattvas
On this earth, few
are places free from stones, few the spots where
gold and silver are found. Much more numerous are saline deserts, arid
deserts,
places covered with grass, or thorns, or steep chasms. Just so, in the
worlds of
beings few Bodhisattvas exist which train in this training in
all-knowledge,
i.e. in the training toward perfect wisdom which is perfect nature. Much
more
numerous are these which train in the training characteristics of
Sravakas,
Disciples and Pratyekabuddhas.
Furthermore, Subhuti,
in the worlds of beings few do deeds which lead
to the authority of a universal monarch. Much more numerous are these
which do
deeds which lead to the authority of a commander of a fort. Just so, in
these
worlds of beings few are Bodhisattvas which are mounted on this path of
perfect
wisdom and/or nature, and which now are resolved to reveal and realize
full
enlightenment. Much more numerous are these which mount on the path of
Sravakas,
Disciples and Pratyekabuddhas.
Furthermore, few only do
deeds which permit these to become Sakra,
Chief of Gods. Much more numerous are those whose deeds lead to the
world of
[the minor] Gods. Just so, few beings only are Bodhisattvas which train
in this
training as the perfecting of wisdom. Much more numerous are these
Bodhisattvas
which train in the training of Sravakas, Disciples and Pratyekabuddhas.
[430]
Furthermore, few beings
only do deeds which permit these to become
Brahma. Much more numerous are any whose deeds lead to Brahma's
assembly. Just
so, few beings only are irreversible to full enlightenment. Much more
numerous
are Bodhisattvas which turn away from full enlightenment.
Here now, Subhuti, in
the worlds of beings few beings exist which set
out toward full enlightenment. Fewer are these which progress toward
Thusness.
Still fewer are these very few which make endeavours about and toward
perfecting
wisdom. Still fewer even are these very very few Bodhisattvas which are
irreversible from full enlightenment. A Bodhisattva which aspires to be
numbered
among these very, very few irreversible Bodhisattvas now train in just
this
perfection of wisdom, and make endeavours about this. Moreover, Subhuti,
no
harsh thoughts arise to a Bodhisattva which thus trains in perfecting
this
nature as wisdom, nor any doubting thought, or an envious or mean
thought, or an
immoral thought, or a thought of ill will, or a lazy thought, or a
distracted
thought, or a stupid thought.
The Perfection of Wisdom Comprehends
All Perfections
It is thus as a
Bodhisattva trains in the perfection of wisdom,
[431] all the perfections are automatically incorporated, taken up,
followed and
included. The view of individuality includes all the sixty-two views,
and even
so, for a Bodhisattva which trains in this perfection of wisdom, all the
perfections are included in this. As long as someone's life-faculty is
present,
all faculties are included in this. Even so for a Bodhisattva which
trains in
this perfection of wisdom all the wholesome dharmas are included in
this. As
someone's life faculty is not present, all faculties are not present.
Even so,
for a Bodhisattva which trains in perfect wisdom, any unwholesome
dharmas are
stopped as only non-cognition is stopped, and all these perfections are
included
in this, and automatically revealed and realized.
Merit from Perfect Wisdom
Here and now,
Subhuti, a Bodhisattva which has aspirations to
reveal and realize all perfections trains in this perfection of wisdom.
As one
trains in this perfection of wisdom, a Bodhisattva trains in this which
is
unfathomable perfection as is any being. And herein lies this answer to
this
greatest of mysteries. For one's merit is different and unfathomable.
Subhuti,
consider all beings in the great trichiliocosm, are these many?
Subhuti: Even in
Jambudvipa alone, here are many beings, how many
more are here in this great trichiliocosm?
The Lord: As one
single Bodhisattva, during one's entire life,
furnishes all these beings with robes, alms bowl, lodging, medicinal
appliances
for use in sickness, and all which brings these happiness, -[432] does
such a
Bodhisattva on the strength of this beget a great deal of merit?
Subhuti: One does, O
Lord.
The Lord: Yet Subhuti,
a different and unthinkable merit still does
this Bodhisattva beget as a result of developing this perfection of
wisdom, of
buddha-nature, for even the duration of a finger-snap. So greatly
profitable is
this perfection of wisdom of Bodhisattvas, as she feeds these
revelations of
this supreme enlightenment. A Bodhisattva here now trains in perfecting
wisdom
as this aspiration to full realization, revealed as this supreme
position common
to all beings, as a protector of any which are helpless and helps these
to reach
this sphere of the Buddha, to emulate the humaness of the Buddha, to
sport as a
Buddha's sport, to roar a Buddha's lion roar, to reach the
accomplishment of a
Buddha, and to explain this dharma in this great trichiliocosm. As a
Bodhisattva
trains in this perfection of wisdom, I do not see the accomplishment in
which
one does not train.
Bodhisattvas and
Disciples
Subhuti: Is now a
Bodhisattva also trained in this accomplishment
of a Sravaka, a Disciple?
The Lord: He also
trains in this. But one does not train with
intentions of always continuing with these accomplishments of a Sravaka,
or
Disciple, or with any idea of making this or anything one's own. [433]
Not thus
does one train. One also knows qualities of the Disciples, but does not
abide
with these. One assimilates these, without opposing these. One trains
with the
intention as one demonstrates and reveals also these virtues of the
Disciples.
As one trains thus, a Bodhisattva is revealed in a condition here as one
worthy
of receiving gifts from the world with its Gods, beings and Asuras.
These
surpass others which are worthy of gifts, associated with Disciples or
Pratyekabuddhas. And all-knowledge is near to such one's as these. As
one trains
thus, a Bodhisattva does not part from this perfection of wisdom, but
courses in
this, is not lacking in the dwelling of this perfection of wisdom. As
one
courses thus a Bodhisattva is known as "unfailing, definitely
unfailing" with
regard to all-knowledge, and does not settle on any level of a Sravaka,
Disciple
or Pratyekabuddha. One such as this is near to full enlightenment. As,
however,
such may occur to this one "this is the perfection of wisdom which
brings this
all-knowledge," -now, one which has such a notion does not course
in this
perfection of wisdom. On the contrary any such as this have no notion
whatsoever
of perfecting wisdom. Do not perceive or review "this is the
perfection of
wisdom," or "this is the perfection of wisdom," or
"this feeds all-knowledge."
As one courses thus, a Bodhisattva courses in this perfection of wisdom.
Chapter XXVI
~LIKE
ILLUSION ~
Sakra Praises the
Bodhisattvas
So now it occurs to
Sakra, Chief of Gods: A Bodhisattva, even as one
courses only just so far, surpasses all; how much more so as one knows
full
enlightenment! A great gain accrues to these beings, a good life do
these live
as thoughts stride in all-knowledge; how much more so as these have
realized
thoughts unto full enlightenment! To be emulated are these, the very
cream of
all beings, which realize full enlightenment!
So here, Sakra, Chief of
Gods, conjured up Mandarava flowers,
saluted these reverently, scattered these over Tathagata, and said: May
any
persons who are avowed to the vehicle of Bodhisattvas, and who have
revealed and
realized thoughts to full enlightenment, succeed in their resolve to
know full
enlightenment, and beyond this, to transfer any and all beings which are
borne
along by the great flood of birth-and-death to the smooth yonder shore!
May this
thought of enlightenment which these wish for, think over and take hold
of,
bring to fulfillment any dharmas of a Buddha, and dharmas in accord with
all-knowledge, dharmas of the Self-Existent, insuperable dharmas! I have
not
even the slightest suspicion such
Bodhisattvas, which are endowed with great
compassion, might turn away from full enlightenment, [435] or these
persons who
are avowed to the vehicle of the Bodhisattvas and who are set out for
full
enlightenment might turn away from this. On the contrary, I am sure this
resolve
to reveal and realize full enlightenment increases more and more in
these, as
these survey the ills which afflict beings on the plane of
birth-and-death. For
through great compassion these desire the welfare of this world with its
Gods,
beings and Asuras, are of an aspiration to benefit this, are full of
pity for
this, these, who are endowed with this attitude of mind, dwell in the
attitude
of mind which is expressed in this resolution..."we have crossed
over, we help
beings to cross over! Freed, we free them! Recovered, we help these to
recover!
Gone to Nirvana, we lead these to Nirvana!" "Gatι Gatι Paragatι Parasamgatι
Bodhi Svaha!"
Jubilation, Turning Over, and Merit
Any son or daughter of good
family who rejoice at this production of
thought of any Bodhisattvas, who are just now set out in the vehicle, as
well as
at this production of thought of any which realize progression as
always, on
course, as well as at this irreversible nature of any which realize
irreversibility, as well as at this nature of any which inevitably
realize one
birth only, -to what extent is their merit a different one?
The Lord: One might be able,
Kausika, to grasp the measure of Sumeru, king
of mountains, or of a world system, up to a great trichiliocosm, with the
help
of a tip of straw, but one can not possibly grasp any measure of merit
coming to
these sons or daughters of good family, or to a Bodhisattva, from the
production
of this thought connected with that jubilation. [436]
Sakra: Seen as and
thought of as beset by Mara are any beings which
do not hear of this immeasurable merit of jubilation over the career of
a
Bodhisattva -which begins with the first thought of enlightenment
[tathagatagarbha] and which ends with full enlightenment [Tathagata]
-which do
not know it, which do not see it, which do not bring this jubilation to
mind.
These are seen as partisans of Mara, deceased in Mara's realms. For any
which
bring to mind these thoughts, which turn these over into the supreme
enlightenment, rejoice at these, such do so in order to bring to
realization
Mara's realm, as this truly is. One does O Lord, rejoice at the various
stages
of thought which these Bodhisattvas raise to enlightenment. [437] Sons
and
daughters of good family abandon neither the Tathagata, nor Dharma, nor
Community, these rejoice in the stages of the thought of enlightenment!
The Lord: So it is,
Kausika. And sons or daughters of good family
who have rejoiced in the stages of the thought of enlightenment, these
do -
whether these belong to the vehicle of the Bodhisattvas, or of the
Pratyekabuddhas, or of the Disciples - soon please the Tathagatas, and
not
displease such as these.
Sakra: So it is, O
Lord. Here and now, these are reborn as a result
of the wholesome roots [which these plant] as hearts are filled with
jubilation,
here these are treated with respect, revered, worshipped and adored.
These never
see any unpleasant sights, nor hear any unpleasant sounds, nor smell any
unpleasant smells, nor taste any unpleasant tastes, [438] nor come into
contact
with anything unpleasant to the touch. One realizes these things to be
reborn in
the wholesome roots of countless beings, roots which bring happiness to
all
beings. The thoughts of jubilation of any beings which, as producing an
aspiration towards enlightenment, rejoice over the successive stages of
the
thought of enlightenment [enlightened thought] in persons who aspire to
the
vehicle of Bodhisattvas, as these thoughts increase, are nourishers of full
enlightenment. As these realize and reveal full enlightenment, and just so
these lead countless beings to Nirvana.
The Lord: So it is,
Kausika, as you say through Tathagatas might.
The wholesome roots of countless beings are rejoiced over, planted and
consummated as a consequence of these actions of sons or daughters of
good
family who rejoice over the successive stages of the thought of
enlightenment in
these persons who belong to this vehicle of the Bodhisattvas.
The
Nature of Illusion
Subhuti: But how can
a thought which is like illusion know full
enlightenment?
The Lord: Subhuti, do
you see the thought which is like illusion as
a separate real entity?
Subhuti: No, Lord.
The Lord: Do you see
illusion as a separate real entity?
Subhuti: No, Lord.
[439]
The Lord: So, as you
see neither illusion, nor the thought which is
like illusion, as a real separate entity, do you now perhaps see this
dharma
which knows full enlightenment as something other than illusion, or as
something
other than the thought which is like illusion?
Subhuti: No, Lord. I
do not. In consequence, to which dharma can I
point, and say "it is" or "it is not?" To a dharma
which is absolutely isolated
one cannot attribute "it is" or "it is not." Also
any absolutely isolated dharma
can not know full enlightenment. Here now, O Lord, perfect wisdom is
absolutely
isolated. But any dharma which is absolutely isolated, this is not a
dharma
which can be developed, nor does this bring about or remove any dharma.
So, how
can a Bodhisattva, by resorting to an absolutely isolated perfection of
wisdom,
know full enlightenment? Even full enlightenment is absolutely isolated.
[440]
As, O Lord, the perfection of wisdom is absolutely isolated, and as full
enlightenment is absolutely isolated, how can the isolated become known
through
the isolated?
The Lord: So it is,
Subhuti. It is just as this perfection of wisdom
is absolutely isolated that absolutely isolated full enlightenment is
known [by
this]. But as a Bodhisattva forms such a notion as "the perfection
of wisdom is
absolutely isolated," this is not the perfection of wisdom. It is
thus certain,
thanks to perfecting wisdom a Bodhisattva can know full enlightenment,
and one
cannot know this without resorting to this. The isolated cannot be known
by the
isolated, and nevertheless a Bodhisattva knows full enlightenment, and
does not
know this without resorting to the perfection of wisdom.
Subhuti: As I
understand the meaning of the Lord's teaching, a
Bodhisattva in this way courses in an unfathomable object.
The Lord: A doer of
what is hard is the Bodhisattva which courses in
an unfathomable object, and which yet does not realize such object [or:
gain],
i.e. on the level of Sravaka, Disciple or Pratyekabuddha.
Subhuti: As I
understand the meaning of the Lord's teaching, here is
in this way no Bodhisattva at all which is any doer of what is hard.
[441] As
this very dharma is not got at which is realized, nor anything
whatsoever which
can be revealed or realized, nor anything whatsoever by means of which
one can
realize. So, as this is being taught, as a Bodhisattva is not
despondent, cowed
or stolid, does not turn back, and remains unafraid, this one courses in
perfect
wisdom. As one does not review this as a certain fact as one courses,
one such
courses in perfect wisdom. As one does not review this as a real fact
one is
near to full enlightenment, one such as this courses in perfect wisdom.
As it
does not even occur to one that one is keeping aloof from the level of
Disciples
and Pratyekabuddhas, this one courses in perfect wisdom. This does not
occur to
space, "I am near to this, or, I am far from that," for space
can not make such
discriminations, just so it can not in truth occur to a Bodhisattva
which
courses in perfect wisdom..."full enlightenment is near to me, the level
of
Sravaka, Disciple or Pratyekabuddha is far from me."
The perfection of
wisdom does not make any discriminations. It is as
with a man created by magical illusion to which (!) it does not occur "the
conjurer is near to 'me', but this assembled crowd of spectators is far
from
'me'." For illusory men make no such discriminations. [442] It is
as with the
reflection of an object in a mirror or in water, to which it does not
occur
"the object which produces the reflection is near to 'me', but
these who come
along and cast the reflection in the mirror or in water, are far from
'me'."
For this reflection of an object makes no discrimination. Just as
Tathagata, as
one which forsakes all constructions and discriminations, finds nothing
dear or
not dear, just so a Bodhisattva which courses in perfecting wisdom, for
here is
no discrimination on the part of perfect wisdom. Just as Tathagata is
one which
forsakes all constructions and discriminations, even so perfect wisdom
forsakes
all constructions and discriminations. It does not occur to a fictitious
creature which Tathagata magically conjures up "the level of
Sravakas, Disciples
and Pratyekabuddhas is far from 'me', full enlightenment is near to
'me'," for
any fictitious creature can not make any discriminations. In the same
way a
Bodhisattva which courses in perfect wisdom does not think "the
level of
Sravakas, Disciples and Pratyekabuddhas is far from 'me', full
enlightenment is
near to 'me'," and this simply due to an absence of any and all
discrimination
on the part of the perfection of wisdom. [443] A fictitious creature
[which has
been conjured up by the Tathagata] to do a certain work [in converting
beings],
performs this work, but remains without discrimination, just due to
being so
constituted as it lacks all discrimination. Just so a Bodhisattva
performs the
work for the sake of which one develops this perfection of wisdom, but
this
perfection of wisdom remains without discrimination, due to the fact as
it is so
constituted it lacks all discrimination. An expert mason, or mason's
apprentice,
makes of wood an automatic man or woman, a puppet which can be moved by
pulling
the strings. Whatever action it is made to perform, this action it
performs, yet
this wooden machine has no discrimination. Just due to the fact as it is
so
constituted that it lacks all discrimination. Just so a Bodhisattva
performs
this work for the sake of which one develops this perfection of wisdom,
but this
perfection of wisdom remains without discrimination, just due to the
fact as
this perfection of wisdom is so constituted it lacks all
discriminations.
Chapter XXVII
~THE
CORE~
The Bodhisattvas Courage in
Difficulties
Sariputra:
Translucently...in this core and substance of things
course these Bodhisattvas coursing in perfect wisdom!
Subhuti: Translucently as well, Sariputra...devoid of
any center or
boundary, in dharmas devoid even of substantiality course
theseBodhisattvas
coursing in perfect wisdom.
Here and now, these
thoughts occur at once to many thousands of Gods
of the realm of sense-desire: Homage is due to these beings which raise
thoughts
to, and are consummating these thoughts in full enlightenment, these
coursing in
this most profound perfection of wisdom, and as these are coursing thus,
do not
realize any boundary to reality, be this on the level of a Sravaka,
Disciple, or
even of a Pratyekabuddha. In this way also are Bodhisattvas known as
doers of
what is hard, as these course in this true nature of dharma, but do not
realize
this as such, for of this truth is herein no thing to be revealed, and
indeed,
nothing to realize. This is,
again...Suchness. We, as any and all
dharmas, are
this already, prior to and beyond even any thought to seek for it...and
once we
begin to seek, are no longer that which we seek, for we think of this,
then, as
some thing other than what this is.
Subhuti read their
thoughts, and said to them: This is not hard for
these Bodhisattvas that these do not realize any reality-limit. This,
however,
is hard for these, this is most hard for these, [445] as these put on
this armor
of this resolution to lead countless beings to Nirvana, but now
absolutely such
beings do not exist. And since these do not exist, these cannot be got
at.
Owing to isolatedness
of beings, these who are disciplined thus
absolutely do not exist. It is in this spirit the Bodhisattva set out
toward
revealing full enlightenment, and decides to discipline beings. For
isolatedness
of beings is known only as is the design of isolatedness of space [as
dharmakaya]. In this way also Bodhisattvas are doers of what is hard, as
these
put on this armor for the sake of beings who do not exist, who cannot be
got at.
One decides to put on space exactly the same as one decides to put on
this armor
for the sake of beings. And yet this armor, as non-extinguishable space
IS put
on by Bodhisattvas for the sake of beings. But this non-apprehension of
beings,
in [ultimate and] absolute reality, is taught by Tathagatas. And this
non-apprehension of beings is inferred from this very isolatedness, and
from the
isolatedness of any who are so disciplined is the isolatedness of a
Bodhi-being
inferred. As a Bodhisattva, while this is being taught, does not lose
heart, one
can know this one courses in this perfection of wisdom. For from the
isolatedness of a being is known the isolatedness of form, feeling,
perception,
impulse, and consciousness...and this the same of all dharmas. [446]
Thus is the
isolatedness of all dharmas viewed. As this isolatedness of all dharmas
is thus
taught, a Bodhisattva does not lose heart, and due to this, one courses
in this
perfection of wisdom.
The Lord: For what
reason does a Bodhisattva not lose heart as the
isolatedness of all dharmas is thus taught?
Subhuti: Due to
isolatedness no dharma can ever lose heart. For one
cannot get at any dharma as loses heart, nor at any dharma which makes a
dharma
lose heart.
The Lord: So it is,
Subhuti. It is quite certain a Bodhisattva
courses in perfect and natural wisdom as this is being taught,
demonstrated,
expounded and pointed out...one does not lose heart, is neither cast
down nor
depressed, is not cowed or stolid, does not turn one's mind away from this,
does
not have one's back broken, and remains unafraid.
The Bodhisattva Protected by the Gods, and
against Mara
Subhuti: So it is. As
a Bodhisattva courses thus, one courses in
perfect wisdom. And the Gods round Indra, around Brahman, round
Prajapati, round
Ishana, and the crowds of men and women round the Rishis, from a
distance pay
homage with hands together to a Bodhisattva coursing thus. [447]
The Lord: And not only
these, but also all the other Gods, up to the
Akanistha Gods, pay homage to such a one. And with the Buddha-eye,
Tathagatas
within any present moment residing in countless world systems behold
these
Bodhisattvas thus coursing in perfect wisdom, and these help such a one,
and
bring one to mind. This is quite certain, Subhuti, these Bodhisattvas
coursing
in perfect wisdom, and being helped and brought to mind by Tathagatas,
are borne
in mind as irreversible from full enlightenment being revealed and
realized as
such. No obstacle seen or thought of as being put up by Mara or anyone
else can
stop these. Even as all beings in the great trichiliocosm are seen as
being evil
these all together have not the
strength to obstruct on one's way to full
enlightenment any Bodhisattva brought to mind by the Buddhas and
coursing in
perfect wisdom. And this remains true even as all the beings in all the
countless trichiliocosms are seen as evil
conjures up just as many diabolic armies. The endowment with these two
dharmas
safeguards a Bodhisattva against all attacks which are seen and thought
of as
coming from the
One surveys all dharmas as reflected from emptiness. Two other dharmas
have this
same effect: 1) As one speaks so one acts, and 2) One is brought to mind
by the
Buddhas, the Lords.
As a Bodhisattva
courses thus, the Gods also decide to go up to one
such as this. These decide to ask questions and counter-questions, [449]
to
honor, and to strengthen one's determination by saying: "Soon,
child of good
family, shall you know full enlightenment! Here now, go on dwelling in this
dwelling of perfect wisdom! Thus
you offer safety to the helpless, defense of
the defenseless, a refuge to these without refuge, a place of rest to
these
without resting place, the final relief of these who are without this,
an island
to any without one, a light to the blind, a guide to the guideless, a
resort to
any without one, and you guide to the path any who have lost this,
herein you
become a support to one's who are without support."
The Buddha's Praise the
Bodhisattva
The Buddhas, Lords
who reside in countless world-systems, and who
demonstrate dharma surrounded by a congregation of monks and attended by
a
multitude of Bodhisattvas, proclaim the name, clan, power, appearance
and form
of a Bodhisattva which courses and dwells in perfect wisdom, and is
endowed with
the virtues of roaming in perfect wisdom, perfecting wisdom. And these
demonstrate Dharma, and exult over this Bodhisattva, proclaiming name,
clan,
power, color and form. Just here and now I demonstrate dharma, and I
proclaim
the name, etc., of the Bodhisattva Ratnaketu, and of the Bodhisattva
Sikhin.
[450] I exult over these, and also over the other Bodhisattvas which
just now
lead the holy life with Tathagata Akshobhya. In a similar way, the
Buddhas in
other Buddha-fields proclaim the name, etc., of Bodhisattvas just now leading
the holy life here in this Buddha-field, and which dwell in the dwelling
of
perfect wisdom. And these exult over such as these.
Subhuti: Do the
Buddhas honor all Bodhisattvas in such a manner?
The Lord: No, Subhuti.
But only one's which are irreversible and
free from all attachment.
Subhuti: Apart from
the irreversible Bodhisattvas, do the Buddhas in
such a manner honor any other Bodhisattvas?
The Lord: Yes, here
are others. These are persons belonging to the
vehicle of the Bodhisattvas, who are strong in assimilating what may be
seen as
an enemy. These are [451] just now engaged in learning this course of a
Bodhisattva under Tathagata Akshobhya, and the Bodhisattva Ratnaketu,
courses
here on the pilgrimage of a Bodhisattva, and dwells, engaged in learning
it. In
addition, these Bodhisattvas which course in perfect wisdom, and resolutely
believe "all dharmas fail to be produced" without, however, so
far acquiring
definitely the patient acceptance of dharmas which fail to be produced;
as well
as these which resolutely believe "all dharmas are calmly
quiet," without,
however, having entered into accord with the irreversible domain over
all
dharmas; any Bodhisattvas which dwell in this dwelling are honored by
the
Buddhas in the above manner. [452] Bodhisattvas of whom the Buddhas
proclaim the
name, etc., and over whom these exult, have forsaken the level of the
Sravakas,
Disciples and Pratyekabuddhas, and one can well see these come to be on
the
level of the Buddha. And these are predicted to full enlightenment. For
Bodhisattvas of whom the Buddhas proclaim the name, etc., and over whom
these
exult, also stand in irreversibility.
Enlightenment and
Suchness
In addition to this,
Subhuti, Bodhisattvas stand in
irreversibility
as, upon hearing this deep perfection of wisdom being taught, these
resolutely
believe in this, are not stupefied, do not hesitate or doubt; as in this
resolute belief "so it is, as Tathagata teaches" these go on
listening to this
in greater detail; and as these make up their minds to listen in still
greater
detail to this perfection of wisdom in the presence of Tathagata
Akshobhya; and
as these resolutely believe from just hearing this perfection of wisdom
in the
presence of persons avowed to this vehicle of the Bodhisattvas which in
this
Buddha-field lead the holy life. [453] Thus I teach merely to hear
perfection of
wisdom achieves much. How much more is achieved by any who resolutely
believe in
this, who, upon this, take up a position in relation to Thusness and
progress
toward Thusness, and who, upon this, stand firmly in Suchness and who,
standing
firmly in Suchness and in all-knowledge, demonstrate dharma.
Subhuti: As, O Lord,
one cannot get at any different dharma,
distinct from Suchness, what is this dharma which stands firmly in
Suchness, or
which knows full enlightenment, or which even can demonstrate this
dharma?
The Lord: One cannot
get at any different dharma, distinct from
Suchness, which stands firmly in Suchness. This very Suchness, to begin
with, is
not apprehended, how much less one which stands firmly in Suchness.
Suchness
does not know full enlightenment, and no dharma is got at which knows
full
enlightenment, can do so, or does do so. Suchness does not demonstrate
dharma,
and this dharma cannot be got at which is demonstrated. [454]
Emptiness and Dwelling in
Perfect Wisdom
Sakra: Deep, O Lord,
is perfecting of wisdom. Doers of what is hard
are these Bodhisattvas which aspire to full enlightenment. Indeed, no
dharma
stands in Suchness, no dharma knows full enlightenment, no one
demonstrates
dharma. And yet this does not cow these, nor do these hesitate, nor are
these
stupefied.
Subhuti: You say,
Kausika,"doers of what is hard are Bodhisattvas
which, as dharmas as deep as these are being taught, feel neither
hesitation nor
stupefaction." But, as all dharmas are empty who can herein feel
hesitation or
stupefaction? Who herein, can even begin to raise a question of
hesitation or
stupefaction?
Sakra: Whatever the
holy Subhuti is expounding, this he expounds
with reference to emptiness, and he does not get stuck anywhere. The
holy
Subhuti's demonstration of dharma does not get stuck anywhere, no more
than an
arrow shot into the air. Now perhaps, O Lord, I, as I take into
consideration
Subhuti the Elder, and teach as he thus teaches and expounds, may be one
who
correctly preaches Tathagata-truth, a preacher of Dharma, and one who declares
also the logical sequence of dharma.
The Lord: So it is,
Kausika. As you come to teach and expound as he
does, you come to be one who correctly preaches Tathagata-truth, a
preacher of
dharma, and one who declares also the dharma's logical sequence. For
whatever
[455] the Elder Subhuti makes clear, this he makes clear with reference
to
emptiness. As the Elder Subhuti does not, to begin with, even review or
apprehend perfection of wisdom, how much less one coursing in perfection
of
wisdom. Enlightenment, even to begin with he does not get at, how much
less at
one who knows full enlightenment. Even all knowledge, he does not get
at, how
much less at one who reaches unto all-knowledge. Even Suchness he does
not get
at, how much less at one who becomes a Tathagata. Even non-production he
does
not get at, how much less at one who fully has awoken to enlightenment.
Even the
powers Subhuti does not get at, how much less at one who possesses the
powers.
Even the grounds of self-confidence he does not review, how much less at
one who
is self-confident. Even the dharma he does not get at, how much less at
one who
demonstrates dharma. For Subhuti the Elder dwells in this dwelling of
the
isolatedness of all dharmas, in this dwelling of the baselessness of all
dharmas. And this is quite certain this dwelling in isolatedness and
baselessness of all dharmas, on the part of Subhuti the Elder, is of
infinitesimal value compared with the dwelling of a Bodhisattva coursing
in
perfect wisdom, perfecting herein and dwelling in this. You see Kausika,
except
for the dwelling of Tathagata this dwelling of a Bodhisattva coursing in
perfect
wisdom, which dwells in it, surpasses all other dwellings. [456] This
dwelling
is described as the foremost of all dwellings, as the best, the
choicest, the
most excellent, the most sublime, the highest, the supreme, the
unequalled, the
incomparable. It surpasses the dwellings of all Sravakas, Disciples and
Pratyekabuddhas. So here now, Kausika, a son or daughter of a good
family who
have this aspiration to arrive at the highest possible degree of
perfection of
all beings, to arrive at the best state, the choicest state, the most
excellent
state, the most sublime state, the incomparable state, -these do with
diligence
aspire to dwell in this dwelling of Bodhisattvas which course in perfect
wisdom,
which dwell in this.
Chapter XXVIII
~AVAKURNAKUSUNA~
The Prediction of
Avakirnakusuma
So, at this time, one
of the Gods of the Thirty-three seized
Mandarava flowers, magnificent Mandarava flowers, and comes here to the
Lord.
And just at this time, six thousand monks are assembled and seated in
this
assembly. They rise from their seats, put their upper robes over one
shoulder,
place their right knees on the earth, and salute the Lord with their hands
together. Through the Buddha's might their hands are now filled
Mandarava
flowers, with magnificent Mandarava flowers. They scatter these flowers
over the
Lord, and speak: "We, O Lord, course in this perfection of
wisdom!" Here and
now, as this occasion progresses, the Lord is smiling. Such is the
nature of the
Buddhas and Lords that, when a smile is made to manifest [in an assembly
of
Bodhisattva], multiple colors of rays issue from the Lord's mouth, -rays
of
blue, yellow, red, white, crimson, crystal, silverfish and golden. These
rays
illuminate endless and boundless world systems with their luster, rising
right
up even to this world of Brahma, again returning from this world to the
Lord,
circulate thrice round the Lord, and now vanish again into the head of
the Lord.
[458] Here and now the venerable Ananda rises from his seat, put his
upper robe
over one shoulder, placed his right knee on the earth, placed his hands
together
and offered them and his entire being to the Lord, and said: It is not
without
reason the Tathagata manifests a smile. What is the reason for your
smile, O
Lord?
The Lord now speaks
and says: These six thousand monks, Ananda, in a
future period, in the Starlike aeon, do finally come to know full
enlightenment,
and within this demonstrate dharma to beings. These all bear the same
name. With
Avakirnakusuma for their name these Tathagatas are teachers in the
world. These
all have an equal congregation of disciples. These all live the same
length of
time, i.e., twenty thousand aeons. Each one of these have an extensive
holy
writ, which spreads widely among Gods and beings. In each case their
good law
abides for the same length of time, for twenty thousand aeons. And
showers of
flowers, of all the five colors, descends upon all of these - wherever
they may
leave a home which they had in a village, town or marketplace, or
wherever they
may turn once again the wheel of dharmas, wherever they may dwell,
wherever they
may appear [among people]. [459] [NOTE: the name 'Avakirnakusuma',
literally
means, 'covered with flowers', said in this prediction to be a group of
future
Buddhas.]
Praise of
Perfect Wisdom
So here, Ananda, in any
of these three times, Bodhisattvas aspiring
to dwell in this highest dwelling, beyond limit, aspiring to dwell in
this
dwelling of Tathagata, dwell in this dwelling of perfect wisdom. With
any
Bodhisattvas coursing in perfecting this wisdom within, and actually
becoming
this and adapting this as oneself, ones such as these can be quite
certain of
having, before one is reborn here among people, deceased among people or
among
the heavenly hosts of the Tushitas. For it is among people and Tushita
Gods this
perfection of wisdom circulates to this full extent. One can be certain
Tathagatas behold such Bodhisattvas as course in this perfection of
wisdom,
learn this, bear this in mind, study, speak of, repeat, or merely write
this,
and also instruct any other Bodhisattvas, admonish, instigate and
encourage
these.
You can know that ones
such as these have planted and continue
planting wholesome roots within and beyond any known limits, or any
limits yet
to be established...and these do this within this view and thought of
Tathagatas. These do, not only in the presence of Sravakas, Disciples,
and
Pratyekabuddhas plant wholesome roots so as to train self and others in
perfect
wisdom, but, without any doubt these Bodhisattvas training in this
perfection of
wisdom and remaining unafraid, plant wholesome roots with Tathagatas.
[460]
Any taking up this
perfection of wisdom, bear this in mind, study,
speak of, repeat and write this, which pursue this, - in its meaning,
contents
and method - one can be quite certain these have been face to face with
Tathagatas. As Bodhisattvas do not revile this perfection of wisdom,
neither
oppose, deny nor reject this, one can know these fulfill their
inclinations
indicated under Jinas, these Buddhas of this past.
As a Bodhisattva does
not go back on one's vow to reveal and have
revealed, to realize and bring to realization full enlightenment, this
one does
not give the wholesome root which one plants in the all-presence of Tathagatas,
over to Discipleship or Pratyekabuddhahood as one's reward. As a rule, as a
matter of imperishable principle struck by the complete interdependence
of any
and all dharmas, such Bodhisattvas are grateful and practice this
perfection of
wisdom with no stopping whatsoever, even beyond these forms, feelings,
perceptions, impulses or any consciousness of such dharmas. One can know this,
to be sure. The spontaniety of
Suchness reveals this thoughtless, timeless
cognition borne of pure awareness...identical to space.
Transmission of the
Sutra to Ananda
So, here now, Ananda, again and again I entrust and
transmit to you
this perfection of wisdom, laid out in letters, so this is available for
learning, bearing in mind, discoursing, studying and spreading wide, so
this
lasts long, so this does not disappear. As, Ananda, you forget all the
demonstrations of dharma which you learn directly from me - the
perfection of
wisdom being this lone exception - as you cast these away, and allow
these to be
forgotten, this is but a slight offence against Tathagatas.
But consider as you
forget, cast away and allow to be forgotten only
one verse of this perfection of wisdom, or merely a part of a verse,
this is a
serious [461] offence against Tathagatas, and this displeases me. And as
you
learn this perfection of wisdom, and you forget this, cast this away,
allow this
to be forgotten, you fail in the respect, reverence and worship afforded
Tathagatas, past, future and present, all together. Here and now, Ananda,
remember it is a serious offence against Tathagatas, whereas you learn
this
perfection of wisdom, you forget this, cast this away, and allow this to
be
forgotten, this displeases me. For Tathagatas say "this perfection
of wisdom is
mother, this sourceless source, the generatrix of past, future and
present
Tathagatas, the nurse in all-knowledge." Here and now, Ananda, do I
entrust and
transmit to you this perfection of wisdom, so it does not disappear.
This perfection of
wisdom is learned, borne in mind,
studied,
repeated, written and developed. Attend this well, and spread this well.
And as
one learns this, one carefully analyzes this grammatically, letter by
letter,
syllable by syllable, word by word. [462] As the dharma-body of past,
future and
present Tathagatas is this dharma-text authoritative. In this same way
in which
Ananda behaves towards me, at present residing as a Tathagata - with
solitude,
affection and respect - in this same virtuous spirit, do you learn this
perfection of wisdom, bear this in mind, study, repeat, write and
develop this,
respect, revere and worship this. This is a way for you or any to
worship, this
is a way to show affection, serene faith and respect for the past,
future and
present Buddhas and Lords.
As I, a Tathagata, am
dear and pleasant to you Ananda, and you do
not abandon me, here and now may this perfection of wisdom be dear and
pleasant
to you, and may you not abandon this, may you not forget even one single
word of
this, so this does not disappear. For long I speak to you about this
bestowal of
perfection of wisdom, for one kalpa, or for the remainder of a kalpa,
for one
hundred kalpas, for up to hundreds of thousands of kotis of kalpas, and
more.
But to cut this short, in this same way in which I am your teacher, so
is this
perfection of wisdom. In this same way in which the past, future and
present
Buddhas and Lords are teachers of the world with its Gods, beings and
Asuras,
just so is this perfection of wisdom.
Here and now, Ananda,
[463] with a measureless bestowal I entrust
and transmit to you this perfection of wisdom, which is beyond any
measure
whatsoever, for the benefit and happiness of the world with its Gods,
beings and
Asuras. As one does not want to abandon these Jewels of Tathagata,
Dharma, or
noble Sangha, as one does not want to abandon enlightenment of past,
future and
present Buddhas and Lords, - does one not abandon this perfection of
wisdom! And
here is this further admonition - as these who learn this perfection of
wisdom,
bear this in mind, study, repeat, write and develop this, these assist
in
enlightenment of the past, future and present Buddhas and Lords. For,
whoever
assists this perfection of wisdom as it is either thought to be, or
seeming to
crumble away, such a one assists in enlightenment of the past, future
and
present Buddhas and Lords. From
this perfection of wisdom does enlightenment of
Buddhas and Lords come forth. And this holds good of all Tathagatas,
whether
past, future or present.
Here and now, a
Bodhisattva which has aspiration to know full
enlightenment and to train in the six perfections listens to this
perfection of
wisdom, studys, repeats and writes this, [464] and one trains in this
very
perfection of wisdom, and makes endeavours around, about, and within
this. This
perfection of wisdom is mother, this sourceless source and generatrix of
Bodhisattvas. It is due to this perfection of wisdom any Bodhisattvas
ever train
in the six perfections, and at any time progress to full enlightenment.
It is
due to just this perfection of wisdom Bodhisattvas progress in the six
perfections, as all these perfections come to nourish this which
provides
dissolution of defilements and revelations toward supreme enlightenment
as these
are indicated and revealed from this perfection of wisdom.
Here and now, Ananda,
again and again, for a second time, for a
third time, do I entrust and transmit this perfection of wisdom to you,
so it
does not disappear. For this perfection of wisdom is the inexhaustible
storehouse of the dharma of Tathagatas. The dharma which Buddhas and
Lords
demonstrate to beings in this past period, in these worlds of
birth-and-death
with no beginning or end, all this is indicated and revealed from just
this
storehouse of dharma, from this perfection of wisdom. As well, this
dharma which
the Buddhas and Lords demonstrate to beings, reveals also full enlightenment in
any future period, for any such as have a view which leads beyond these
measureless worlds of birth-and-death, also as is indicated and revealed
from
just this storehouse of dharma, this perfection of wisdom. And also the
Buddhas
and Lords just now residing in countless world systems, and
demonstrating
dharma, these also derive revelation from just this storehouse of
dharma, this
perfection of wisdom. As inexhaustible, here and now is this storehouse
of
dharma, this perfection of wisdom, still and after all. [464a]
As, Ananda, you
demonstrate dharma on the Disciple-level to persons
who take vows to the vehicle of the Disciples, and as a result of your
demonstration of dharma all the beings in the great trichiliocosm
realize
Arhatship, you do not do your duty as my disciple as in this way you
keep moving
as I the wheel of dharma, and demonstrate dharma. But as, on this other
hand,
you demonstrate and reveal but one single verse of dharma associated
with this
perfection of wisdom to a Bodhisattva, I am pleased with you, who as my
disciple
turns as I the wheel of dharma, and demonstrate dharma. As you consider
this
demonstration of dharma of yours through which the beings in this great
trichiliocosm all are induced to attain Arhatship, and of these Arhats
the
meritorious work founded on giving, on morality, and on meditational
development
continues, does all this constitute a great heap of merit?
Ananda: It would, O
Lord.
The Lord: A person who has taken vows to
the vehicle of the Disciple
begets a different and immeasurable merit as this one demonstrates to
Bodhisattvas the dharma associated with the perfection of wisdom. This
merit is
different as it is a Bodhisattva who demonstrates to another Bodhisattva
[a
verse of] dharma associated with this perfection of wisdom, -for even
one single
day only, for a morning, for an hour, for half an hour, for a minute,
nay for a
second, for a moment, or for an incidence of a single moment. For this
gift of
dharma on the part of any Bodhisattva is different from all the
wholesome roots
of all who avow to the vehicle of the Sravakas, Disciples, or
Pratyekabuddhas.
It is quite impossible for a Bodhisattva who is thus endowed as a
Bodhisattva
with wholesome roots, who thus brings to mind this wholesome root, to turn away
from full enlightenment. This cannot be.
Akshobhya's
Buddha-Field
Now on this occasion,
the Lord exercises his wonderworking power.
The entire assembly - monks, nuns, laymen and lay women, Gods, Nagas,
Yakshas,
Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, humans and ghosts -
these all,
through the Buddha's might, [465] see this Tathagata Akshobhya
surrounded by the
congregation of monks, accompanied by a retinue of Bodhisattvas
demonstrating
dharma, in an assembly vast like the ocean, deep and imperturbable,
surrounded
and accompanied by Bodhisattvas which are endowed with unthinkable
qualities,
all of these Arhats, -with outflows exhausted, undefiled, fully
controlled,
quite freed in their hearts, well freed and wise, thoroughbreds, great
Serpents,
their work done, their task accomplished, their burden laid down, their
own weal
accomplished, with the fetters which bound these to become,
extinguished, their
hearts well freed by right understanding, in perfect control of their
entire
hearts.
Here and now the Lord
again withdrew his wonderworking power. The
Lord Akshobhya, a Tathagata, no longer appeared, and all the
Bodhisattvas and
great Disciples, and the Buddha-field no longer comes within the range
of vision
of the members of the Lord's assembly. For the Tathagata drew in his
wonderworking power. The Lord
said to Ananda: In this same way, Ananda, all
dharmas do not come within the range of vision. Dharmas do not come
within the
range of vision of dharmas, dharmas do not see dharmas, dharmas do not
know
dharmas. All dharmas are of such a nature as these can be neither known
nor
seen, and are incapable of doing anything. All dharmas are inactive,
these
cannot be grasped, as these are as inactive as space. All dharmas are
unthinkable, similar to illusory men. All dharmas are unfindable, as
these in a
state of non-existence. As one courses thus a Bodhisattva courses in
perfect
wisdom and does not settle down in any dharma. [466] As one trains thus,
a
Bodhisattva trains in perfect wisdom. As a Bodhisattva aspires to
reveal, to
realize great enlightenment, which is perfection of all training, one
thus
trains in and as perfecting wisdom.
As the training in
perfect wisdom is described as the foremost of
all trainings, as the best, the choicest, the most excellent, the most
sublime,
the highest, the utmost, the unequalled, the incomparable, this is said
to bring
benefit and happiness to all the worlds, this is described as a
protector of the
helpless, it is ordained and extolled by the Buddha. The Tathagatas, as
a result
of training in this perfection of wisdom, of having stood in this
training, can
lift up this great trichiliocosm with one big toe, and just let it drop
again.
It does not occur to Buddhas and Lords that "this great
trichiliocosm has been
lifted up, has been dropped again," for the perfect wisdom is
endowed with
immeasurable and incalculable qualities. As a result of training in this
training of perfect wisdom, the Buddhas and Lords reach a state of
non-attachment to past, future and present dharmas. Of all the possible
trainings in the past, future and present period, this training in
perfect
wisdom is foremost, the best, the
choicest, the most excellent, the most
sublime, the highest, the utmost, the unequalled, the incomparable.
Extinction, Non-Extinction,
and
Perfect Wisdom
Perfect wisdom is
unlimited, inexhaustible and boundless, [467] for
limits, exhaustion, and bounds are absent in perfect wisdom. To
attribute
limits, exhaustion and bounds to perfect wisdom is like attributing
these
dharmas to space. As this perfection of wisdom is unlimited,
inexhaustible and
boundless, I do not teach anything such as this perfection of wisdom has
any
limits, can be exhausted, or that this has any bounds. As well, the sum
total of
these words contained in this Sutra is not identical with perfection of,
perfecting of, or even perfect, wisdom. Perfect wisdom, although called
such as
this is, is nonetheless not subject to any physical, verbal or mental
limitations, it is without any limits whatsoever.
Ananda: For what
reason does the Lord not teach any limits to
perfect wisdom?
The Lord: It is due to
the fact this is inexhaustible and isolated.
As one cannot apprehend any isolatedness of any isolated dharma, how
much less
can one here apprehend any definite circumference to any, or all of
this? Thus,
beyond any and all measurement this perfection of wisdom is unlimited,
without
any limits whatsoever. The Tathagatas throughout and beyond all time
draw
strength from just this perfection of wisdom, [468] and yet this is
neither
exhausted, nor does this become extinct. This also means Tathagatas of
any
future also draw strength from just this perfection of wisdom, and yet
this is
neither exhausted, nor does this become extinct. These Tathagatas also
just now
residing in countless world systems, these also draw strength from just
this
perfection of wisdom, and yet it neither becomes exhausted nor extinct.
I also,
as a Tathagata just now, also draw my strength from just this perfection
of
wisdom, and yet this neither becomes exhausted, nor extinct. One can
exhaust
this perfection of wisdom no more than one can exhaust space. So, this
perfection of wisdom is quite inexhaustible.
Here now it occurs to
Venerable Subhuti: Beyond fathoming is this
station which the Tathagata teaches. Let me now question the Tathagata
about
this station. And Subhuti said to the Lord: How inexhaustible, O Lord,
is
perfect wisdom?
The Lord:
This cannot become extinct, since, like space, this
cannot be extinguished, just as
all dharmas are not produced, can this not be
exhausted.
Subhuti: How does a
Bodhisattva consummate this perfection of
wisdom?
The Lord: Through
non-extinction of form, feeling, perceptions,
impulses, and consciousness. [469] Through non-extinction of ignorance,
of
karma-formations, of name and form, of the six sense-fields, of contact,
of
craving, of grasping and attachments, of becoming, of birth, of decay
and death,
of grief, lamentation, pain, sadness and despair. In this manner the
Bodhisattva
surveys conditioned coproduction in such a way as one avoids any duality
of the
extremes. One surveys it without seeing any beginning, end or middle. To
survey
conditioned coproduction, one acquires cognition of all-knowing. Here is
non-acceptance and so, non-rejection, non-attachment and so,
non-detachment.
For a Bodhisattva which, while coursing in perfect wisdom through this
consummation of non-extinction, and surveying conditioned coproduction,
cannot
stand on the level of Sravaka, Disciple, or Pratyekabuddha, but must
stand in
all-knowledge. Some Bodhisattvas turn away from supreme enlightenment,
as, due
to not having resorted to these mental activities [which aspire to and
result in
consummation of non-extinction] and to skill in means, these do not know
how a
Bodhisattva coursing in perfect wisdom consummates perfect wisdom
through the
consummation of non-extinction, [470] nor how conditioned coproduction
is
surveyed in this perfection of wisdom through consummation of
non-extinction.
Any Bodhisattvas at any time turning away from full enlightenment do so
as these
do not resort to skill in means. Any Bodhisattvas at any time not
turning away
from full enlightenment, do so due to this perfection of wisdom. In this
way a
Bodhisattva which courses in perfection of wisdom consummates perfect wisdom
through consummation of non-extinction. A Bodhisattva which thus surveys
conditioned coproduction, does certainly not review any dharma as is
being
produced without a cause nor does one review any dharmas as permanent,
stable,
eternal, not liable to reversal, nor does one review any dharmas as a
doer or a
feeler. This is the surveying of conditioned coproduction on the part of
a
Bodhisattva which consummates this perfection of wisdom through the
consummation
of non-extinction, and which courses in this perfection of wisdom. At
the time a
Bodhisattva, consummating the perfection of wisdom through the
consummation of
non-extinction, surveys conditioned coproduction, at this time one does
not
review form as a real separate entity, nor feelings, perceptions,
impulses or
consciousness; nor ignorance, karma-formations, etc., to decay and
death, [471]
sorrow, lamentation, pain, sadness, and despair; nor does one review any
fact
"this is my Buddha-field" as real, nor the fact "that is
another Buddha-field,"
nor does one review as real any dharma by which one distinguishes between this
and other Buddha-fields. This, Subhuti, is the perfection of wisdom of
the
Bodhisattvas, the great beings.
Advantages Derived from
Perfect Wisdom
As a Bodhisattva
courses in perfect wisdom, what is thought of as,
and therefore seen as Mara the Evil One feels struck with the dart of
great
sorrow, just as a person does when one's mother or father have died.
Subhuti: Is this
affliction confined to one Mara, or does it affect
many Maras, or does it extend to all the Maras in the great
trichiliocosm?
The Lord: At any time
as Bodhisattvas dwell in the dwelling of
perfect wisdom all the Maras in the great trichiliocosm are thought of
as
feeling struck with the dart of great sorrow, and these cannot sit still
on
their respective thrones. [472] For all these worlds, with these Gods,
beings
and Asuras, cannot gain entry to a Bodhisattva which dwells within this
dwelling
of perfect wisdom, so can these not gain a foothold which would allow
this
taking possession of, this hurting, or this turning one away from full
enlightenment. So now, Subhuti, a Bodhisattva which aspires to reveal
and
realize full enlightenment of self and others as already in place, courses
in
perfect wisdom.
In a Bodhisattva
coursing in perfect wisdom the perfection of giving
arrives at its most perfect development, and so do perfections of
morality,
patience, vigour, and concentration. In such a one all six perfections
arrive at
the most perfect development, and also all varieties of skill in means.
Whatever
is thought of as, or seen as deeds of Mara arising in a Bodhisattva
coursing in
perfect wisdom, such a one naturally knows these as these are taking
place, and
one gets rid of these again.
A Bodhisattva aspiring
to acquire all the varieties of skill in
means courses in perfect wisdom, and develops this. At any time in which
a
Bodhisattva courses in perfect wisdom, and continuously aspires for this,
one
brings to mind not only the Buddhas and Lords residing in countless
world
systems, but also all-knowledge which comes forth from perfection of
wisdom.
One now produces the
thought, "I also aspire to reach dharmas which
these Buddhas and Lords reach!" [473] For a day, or even down to
the time taken
up by a finger snap, a Bodhisattva which courses in perfect wisdom
raises such
thoughts and aspires to these. But a Bodhisattva which even for one day,
or even
for the duration of a fingersnap, aspires for this perfection of wisdom
begets
different merit, indeed receives winds other than a Bodhisattva which
leans on a
basis, and for countless aeons gives gifts. Such a Bodhisattva stands in
irreversibility as one's winds carry one through to revelations of
non-extinction and nothing as such to become extinct, timelessness, and
this
realization which is borne through any and all reality-limits, even unto
this
dharmakaya as pure and undifferentiated awareness, the same as space.
One such
as this speaks of this as if it were indeed such a finger snap, for this
has no
beginning and in no-time is beyond even any duration. A Bodhisattva coursing in
perfect wisdom and which, even for a day, or even for the duration of a
finger
snap, raises such thoughts, is, we know, brought to mind by Tathagatas.
How much
more so one who daily pursues such thoughts. What future destiny can one
expect
a Bodhisattva to have which Tathagatas have brought to mind? No other
destiny
except full enlightenment can one expect of these. One such as this
cannot
possibly be reborn in the states of woe. One can expect such a one to be
reborn
in these heavens, and even here one is not without the Tathagatas, and
here one
comes to mature beings. These are the qualities and advantages of a
Bodhisattva
coursing in perfection of wisdom, and aspiring for perfect wisdom, and
raising
such thoughts, [474] even for the length of a finger snap. How much
greater is
the advantage of one who pursues such thoughts daily, as for instance
Bodhisattva Gandhahastin who just now leads this holy life in the
presence of
Tathagata Akshobhya.
Chapter XXIX
~Approaches~
What is more, Subhuti,
a Bodhisattva approaches the perfection of
wisdom as follows: Through non-attachment to any and all dharmas. From
the
non-differentiatedness of any and all dharmas. From the fact all dharmas
cannot
possibly come about. In the conviction "any and all dharmas are
equal in
remaining unaffected by change." One recognizes by innate wisdom as
pure
buddha-nature, all dharmas as without self, give us no hint [about their
true
nature or intentions]. In the conviction "any and all talk about
dharmas [is
extraneous to them], consists in mere words, mere conventional
expressions, -
but these conventional expressions do not refer to anything real, are
not
derived from anything real, nor are these conventional expressions
anything
real." In this conviction "any and all dharmas lie outside
conventional
expression and discourse, and it is not these which are conventionally
expressed
or uttered." The Bodhisattva approaches the perfection of wisdom
from
unlimitedness of any and all dharmas. [476] By penetration into any and
all
dharmas. From the fact any and all dharmas are perfectly pure in their
original
nature. From the fact any and all
dharmas are beyond words. Even the
different
kinds of forsaking are equal [in value and kind], since any and all
dharmas can
never be stopped. Suchness is everywhere sameness, since any and all
dharmas are
already realized Nirvana. In this conviction "any and all dharmas
do not come,
nor do these go; these cannot be generated, these are unborn...this
non-birth
being absolute." One such as this observes neither oneself nor
others. In this
conviction "any and all dharmas are holy Arhats, perfectly pure in
this original
nature." In this conviction "any and all dharmas laid down
this burden, as no
burden has ever been taken on by these." Such ones approach prefection of
wisdom from the fact any and all dharmas have neither place nor
locality. For
form, feeling, perception, impulses, and consciousness, are without
place and
locality, in accordance with the own-being of original nature which is
no-being.
One is exhilarated by the cessation of any and all dharmas. One feels
neither
content nor discontent. One is neither impassioned nor dispassionate.
For form,
etc., in their nature reality, in their own-being, are not either
impassioned or
dispassioned. In the conviction "the original nature [of any and
all dharmas],
is perfectly pure." In the conviction, "all dharmas are
non-attached, free from
both attachment and non-attachment." [477] In the conviction
"any and all
dharmas are essentially enlightenment, as these are equally understood
by
Buddha-cognition." From the Emptiness, Signlessness and
Wishlessness of all
dharmas. In the cognition "any and all dharmas are essentially a
healing
medicine, as controlled by friendliness and accord." In the conviction "all
dharmas are dwellers in friendliness, dwellers in compassion, dwellers
in
sympathetic joy, dwellers in impartiality." In the conviction
"all dharmas are
identified as this supreme universal spirit, as in simply being no
faults can
arise, as in essential being all faults remain unproduced." In the
conviction
"all dharmas are equally neither hopeful nor hostile."
One approaches this
boundlessness of perfection of wisdom through
[the analogy of] boundlessness of the ocean; through [the analogy of]
multicolored brilliance of Meru. One approaches boundlessness of
perfection of
wisdom: from boundlessness of form, feeling, perception, impulses,
consciousness; through [analogy of] boundless illumination shed by the
circle of
the sun's rays; from boundlessness of all sounds; from boundlessness of
the
final achievement of any and all dharmas of a Buddha; from boundlessness
[of the
excellence] of the equipment of any worlds of limitless beings with
merit and
cognition; from boundlessness of element earth; and so from
boundlessness of
elements water, fire, air, space and consciousness. [478]
One approaches unlimitedness of perfection of wisdom from unlimitedness
of the
collection of wholesome and unwholesome dharmas; from unlimitedness of
the
collection of all dharmas.
One approaches
boundlessness of perfection of wisdom: through
acquisition of boundlessness of concentration on all dharmas; from
boundlessness
of all Buddha-dharmas; from boundlessness of all dharmas; from
boundlessness of
emptiness; from boundlessness of thought and constituents; from
boundlessness of
thoughts and actions.
One approaches
measureless perfection of wisdom from measureless
wholesome and unwholesome dharmas. One approaches resounding
declarations of
perfection of wisdom through the [analogy of the] roaring of the lion's
roar.
One approaches the
fact that perfection of wisdom cannot be shaken
by outside factors from the fact that any and all dharmas cannot be
shaken by
outside factors. For form, etc., is like the ocean. Form, and each
skandha, is
like firmament; like brilliant and multicolored Meru; like production of
the
rays of the disk of the sun; boundless like all sounds; boundless like
the whole
world of beings; boundless like final achievement of the dharmas of a
Buddha;
boundless like equipment with merit and cognition of all beings in all
worlds;
[479] this is like earth, like water, fire, air, space and
consciousness; this
has no definite boundary like collection of all wholesome and
unwholesome
dharmas; this has no definite boundary like collection of all dharmas.
Form is
departure [into Buddhahood], the own-being of form is Buddha-dharma
which is
essentially Suchness of form; etc., to: consciousness is departure [into
Buddhahood], the own-being of consciousness is the Buddha-dharma which
is
essentially Suchness of consciousness. Form, and each skandha, is
boundless true
nature of any and all dharmas; Suchness as empty, boundless true nature
[of
things]; boundlessness of thought and constituents; which merely appears
to give
rise to thought and action; which is apprehended as wholesome or
unwholesome
until non-apprehension; it is as the lion's roar; it cannot be shaken by
outside
factors.
In such ways a
Bodhisattva approaches perfect wisdom. [480] As the
Bodhisattva approaches perfect wisdom in this way, apperceives this,
enters into
this, understands this, reflects on this, examines, investigates, and
develops
this, -with acts of mind which abandon any and all deception and deceit,
any and
all conceit, any exaltation of self, any and all laziness, any
deprecation of
others, notion of self, any notion of a being, gain, honor and fame, the
five
hindrances, envy and meanness, and any and all vacillation, - so this is
not
hard for one to gain full perfection of all virtues, of the Buddha-field
and of
supreme dharmas of a Buddha.
Chapter XXX
~SADAPRARUDITA~
Sadaprarudita Sets Out to Find
Perfect Wisdom
Furthermore, Subhuti,
one searches for perfect wisdom as the
Bodhisattva Sadaprarudita, at present leading the holy life in the
presence of
the Tathagata Bhishmagarjitanirghoshasvara.
Subhuti: How does
Bodhisattva Sadaprarudita search for perfection of
wisdom?
The Lord: First of all
Sadaprarudita, the Bodhisattva, searches for
perfect wisdom in such a way as to have no regard for body or life, and
gain,
honor and fame do not interest him. In the seclusion of a remote forest,
a voice
in the air said to him:
"In the East, son
of good family, hear the perfection of wisdom! And
on your way do not pay attention to weariness of your body, do not give
in to
any fatigue, pay no attention to food or drink, day or night, or to cold
or
heat. Do not make any definite plans, either about inward, or about
outward
things. Do not look to the left or right, to the South, East, West or
North,
upwards or downwards, or in any of the intermediate directions. Neither
be
shaken by self or individuality, nor by form or other skandhas. [482]
For one
shaken by these, is turned away from Buddha-dharmas. As one is turned away from
Buddha-dharmas, one wanders in birth-and-death. And as one wanders in
birth-and-death, one does not course in perfect wisdom, and cannot reach
perfection of wisdom."
Sadaprarudita said to
the voice: This is how, from this point on, I
am and act accordingly. As I aspire to indicate light to all beings, as I
aspire
to procure the dharma of a Buddha.
The Voice answered:
"Well spoken, son of good family!"
The Bodhisattva
Sadaprarudita again listens to the voice, and he
hears this:
"Son of good
family, this search for perfect wisdom takes place as
you produce the firm conviction all dharmas are void, signless and
wishless. Be
not affected by signs, existence, and false views anywhere, or at
anytime here
appears being, or are beings appearing. Be not affected by thoughts of
bad
friends. Good thoughts of friends, however, tend, love and honor. These
demonstrate dharma, and teach 'all dharmas are void, signless and
wishless, not
produced, not stopped and non-existent.'
"As you progress
like this, you are studing or applying this
perfection of wisdom either from a book, direct experience, or from the
mouth of
a monk speaking dharma. Treat as
the Teacher any person from whom you come to
hear perfection of wisdom, be grateful and thankful, and think [483]: 'This
is
my good friend. As I hear this perfection of wisdom from this one, I
gradually
come to realize irreversibility from full enlightenment, I draw nearer
to
Tathagatas, and come to be reborn in Buddha-fields in which Tathagatas
are not
lacking, and, avoiding unfortunate rebirths, I accomplish auspicious
rebirth!'
As you weigh up such advantages, you are bound to treat a monk speaking
dharma
as the Teacher. Do not follow this one with motives of worldly gain, but
for
love of dharma, out of respect for dharma, and the benefit of any and
all
beings.
"Also, see through things
which are thought of or seen as Mara's deeds for here
always is appearing Mara, the Evil One, who may seem to suggest your
teacher
tends, enjoys and honors things which are seen, heard, smelled, tasted
or
touched, while in actual fact the teacher does so from skill in means,
and has
really risen above these. Here now, do not lose confidence in the
teacher, but
say to yourself: 'I do not yet know skill in means as the teacher
naturally
does. The teacher tends, enjoys and honors such dharmas in order to
indicate
proper discipline to beings, in order to bring to realization wholesome
roots
for them. For no attachment to such objective supports exist in or for
Bodhisattvas.' At this, contemplate this true reality of dharmas, which
is to
say, as all dharmas are without defilement OR purification. As all dharmas are
empty of own-being [484], such
can 'have' no properties as appear to be these
attributes of a living being, such can 'have' no life, no individuality,
no
personality, such are as illusion, a dream, an echo, a reflected image.
As you
thus contemplate this true reality of all dharmas, and follow what is
spoken of
Dharma, you go forth in, and as, perfection of wisdom. But watch out for
seeing
yet another deed of Mara. As you
may be disheartened at what the preacher of
dharma has said, let this not make you averse to perfection of wisdom;
but with
a mind which desires only dharma, which respects only dharma may you,
unwearied,
follow any monk which preaches Dharma."
After receiving this
admonition from this voice, the Bodhisattva
Sadaprarudita now journeys East. Before long it occurs to him that he
had not
asked the voice how far he ought to go. He stands still just at this,
crying,
sorrowful and lamenting. For seven days he stays in this very spot
waiting to be
told how far to go to hear this perfection of wisdom, and all this time
he pays
no attention to anything else, and takes no food, but simply pays homage
to
perfect wisdom, waiting to be told...how far he needs to go, and how to
do this.
Any person, Subhuti,
who loses their only child are very sad and
unhappy, [485] and can think of one thing only, the child and the sorrow
felt
due to this. Even so this Bodhisattva Sadaprarudita can at this time
think of
nothing else, except "when then shall I hear this perfection of
wisdom?"
Description of Gandhavati, and of
Dharmodgata's Life
As Sadaprarudita thus sorrows and
pines away, a Tathagata-frame
[suddenly] stands here before him, gives his approval and says:
"Well spoken,
son of good family! The Tathagatas of these three times, while these are
still
Bodhisattvas as you are now, also
search for perfect wisdom in the same spirit
in which you just now search for this. In this same spirit of vigor and
determination, of zeal and zest, -do you go East! Five hundred leagues away
from here, is a town called Gandhavati. It is built of seven precious
things. It
is twelve leagues long and twelve leagues broad, and enclosed by seven
walls,
seven moats and seven rows of palm trees. It is prosperous and
flourishing,
secure from attack, contains abundant provisions and is full of beasts
and
beings. Five hundred rows of shops run through the town from one end to
the
other, beautiful to behold like a well-colored painting, arranged one by
one in
regular succession, and in between them well-constructed sites and
passages are
erected, respectively for vehicles drawn by animals, for palanquins, and
for
pedestrians, so that there is plenty of room for all. The walls all
round this
town are made of the seven precious substances. [486] Their well-founded
copings
slope into the golden river Jambu. And on each coping grows a tree, made
of the
seven precious things, laden with various fruits, also made of precious
things.
A network of small bells is fastened on strings, and thus surrounds the
entire
city. When stirred by the wind, the small bells give out a sweet,
charming and
delightful sound, just like the sound from five musical instruments when
they
are played in harmony by the Gandharvas, skilled in songs. And this
sound causes
beings to divert, enjoy and amuse themselves. The moats all around the
city are
full of water which flows gently along, neither too cold nor too hot.
The boats
on this river are brilliant with the seven precious things, beautiful to
behold,
and existence is a reward of past
deeds of inhabitants who, aboard these,
divert, enjoy and amuse themselves. The water is everywhere covered with
blossoms of the blue lotus, of the pink lotus, of the white lotus and
with other
most beautiful and fragrant flowers. Here is not any species of flowers
in the
great trichiliocosm which is not found.
All around this city are five hundred
parks, beautiful to behold, brilliant with the seven precious things.
[487] Each
park has five times five hundred large lotus ponds, covered with
beautiful
blossoms, each of the size of a cartwheel, fragrant, -blue, yellow, red
and
white. The sounds of geese, cranes, ducks, curlews and other birds fill
the air
over the ponds. And the existence of these parks which none regard as
their own
private property is a reward for past deeds of these beings, for these
have
coursed for a long time in perfection of wisdom, their minds faithfully
devoted
to this Guide of the Buddhas and bent on listening to her and
understanding her,
and for a long time these remain intent on deep and even truly
fathomless
dharmas.
"And here, in
this city of
is the house of the Bodhisattva Dharmodgata, - one league all round,
with the
seven precious things, beautiful to behold, enclosed by seven walls and
seven
rows of palm trees. Here are four parks near the house, for the
enjoyment of
these who live in it. These are called Nityapramudita, Asoka,
Sokavigata, and
Pushpacitra. Each park has eight lotus ponds, called Bhadra,
Bhadrottama, Nandi,
Nandottama, Kshama,
Kshamottama, Niyata and Avivaha. One side of each pond is
gold, the second of silver, [488] the third of vaidurya, the fourth of
crystal.
The ground at the bottom consists of quartz, with golden sand over it.
Each pond
has eight stairs to it, decorated with steps, made of variegated jewels.
In the
gaps between the steps, inside the golden river Jambu, grows a plantain
tree.
The ponds are covered with various kinds of water flowers, and the air
above
these is filled with the sounds of various birds. Round these ponds grow
various
flowering trees, and as these are stirred by the wind, their flowers
drop into
the ponds. The water in the ponds has the scent, color, taste, and feel
of
sandalwood.
"In this mansion
lives Bodhisattva Dharmodgata, with his retinue,
among these sixty-eight thousand women. He diverts, enjoys and amuses
himself,
he feels and tastes the five kinds of sense-pleasure. All the
inhabitants of
this city, both women and men, divert, enjoy and amuse themselves, these
have
constant joy in the parks and on the ponds and feel and taste the five
kinds of
sense-pleasure. The Bodhisattva Dharmodgata, however, with his retinue,
diverts,
enjoys and amuses himself only for a certain time, and so now also he
always
demonstrates perfection of wisdom. And the citizens of this town built a
pulpit
for the Bodhisattva Dharmodgata in the central square of the town. It
has a
golden base, a cotton mattress is spread on this, and a woolen cover, a
cushion
and a silken cloth are put on top of this. High up in the air, half a
here an awning, shining with pearls, even and firm. All [489] round this
pulpit
flowers of the five colors are strewed and scattered, and the pulpit
itself is
scented with various perfumes. So pure is the heart of Dharmodgata, so
great the
respect of his hearers for dharma.
"Seated on the
pulpit the Bodhisattva Dharmodgata demonstrates
perfection of wisdom. The citizens of this town listen to his teaching
with
great respect for dharma, with trust in dharma, with faith in what is
worthy of
faith, with minds that are lifted up in faith. In addition many
hundreds, many
thousands, many hundreds of thousands of living beings, Gods and people,
assemble here to listen. Some of these explain perfection of wisdom,
some repeat
it, some copy it, some follow it with wise attention. All these beings
are no
longer doomed to fall into states of woe, and are irreversible from full
enlightenment. Son of good family, go to Bodhisattva Dharmodgata! From
him you
hear perfection of wisdom. For he is for a long time your good friend,
he
summons you, and even now instigates and encourages you to realize full
enlightenment. He also, in these three times, searches for perfection of
wisdom
in this same way in which you search even now. Go forth, son of good
family, go
on day and night, giving your undivided attention to this unending task,
this
never-ending blessing which we learn quite naturally to neither accept
as a
basis, nor develop aversion to as a means to some end! Before long you
hear
perfection of wisdom!"
As the Bodhisattva
Sadaprarudita hears this, he is contented,
elated, joyful, overjoyed and jubilant. [490] A man, hit with a poisoned
arrow,
can not think of anything else except: "Where do I find a surgeon,
a skilled
physician, who can pull out this arrow, and free me from this
suffering." Just
so Bodhisattva Sadaprarudita at this time pays no attention to any
dharma
except:
"As I see this son of good family from whom I hear perfection of
wisdom, as I
hear this dharma, I forsake all attentions to any basis." Without leaving the
place he is Sadaprarudita now hears Bodhisattva Dharmodgata
demonstrating
perfection of wisdom.
The List and
Significance of the
Concentrations
As a result he
produces perception which does not lean on any
dharma, nay, not even perception itself. And he is face to face with
many doors
to concentration. The names of the concentrations are as follows:
"This surveys
own-being of any and all dharmas," "The non-apprehension of
own-being of any and
all dharmas," "Non-difference of any and all dharmas,"
"Spectator of
unchangeability of any and all dharmas," "Illuminator of any
and all dharmas,"
"From any and all dharmas darkness vanished," "This
shatters cognition of any
and all dharmas," "This tosses any and all dharmas
about," "The non-apprehension
of any and all dharmas," "Bedecked with flowers,"
"Within this body this
consummates any and all dharmas," "Having abandoned
illusion," "Calling forth
images reflected in a mirror," "Calling forth sounds of all
beings," "Without
any dirt," "Gladdening all beings," "A follower of
vocal sounds of all beings,
from skill in means," [491] "Consummation of the whole variety
of letters, words
and vocal sounds," "This state which comes from feeling no
rigidity,"
"Inexpressible in essential nature," "Realization of
unobstructed emancipation,"
"Visit from the king," "Grammatical analysis of speech
into words and letters,"
"Insight into any and all dharmas," "This leaves the
sphere of any and all
dharmas beyond," "Unobstructed limit of any and all
dharmas," "Fashioned as a
firmament," "As a thunderbolt," "The king is
near," "The unrivalled king,"
"Victorious," "One cannot avert this eye,"
"Fixed on this element of dharma,"
"Come out of this element of dharma," "Granter of
consolation," "This roars like
a lion," "No world for beings to be reborn in,"
"Free from dirt," "Undefiled,"
"Lotus-array," "Annihilation of hesitation," "Follower of any and all
substantial excellence," "Situated beyond any and all
dharmas," "Attainment of
super-knowledges, powers and the grounds of self-confidence,"
"Piercer of any
and all dharmas," "Seal of desisting from becoming on the part
of any and all
dharmas," "The ocean in which any and all dharmas lose any
becoming," "Spectator
of any and all dharmas without distinction," "This leaves
behind this jungle of
any and all views and actions," "Without darkness,"
"Without a sign of any and
all dharmas," [492] "Free from any and all attachment,"
"Without a trace of
laziness," "This sheds light on deep dharmas,"
"Fashioned like Meru,"
"Irresistible," "This shatters what is seen as the circle
of Mara's army," "No
inclination for anything in the triple world," "Emission of
rays," "Sight of the
Tathagata," "Spectator of all Tathagatas."
Established in these
concentrations, he now sees Buddhas and Lords
in the countless world systems in the ten directions, as these reveal
this very
perfection of wisdom to Bodhisattvas. And these Tathagatas applaud and
comfort
him, and these say to him:
"We also in these
three times as Bodhisattvas, search for perfection
of wisdom in just this same way. We also as we search, come to acquire
by
revelation, these concentrations which you acquire just now. Even after
we
acquire these we go on our route, established in and transmitting
perfection of
wisdom and irreversible dharmas of a Buddha. But as we peruse original
essential
nature and search for any true own-being of these concentrations, we do
not see
any real dharma enter into these, or emerge from these, course toward
enlightenment, or know full enlightenment. This absence of imaginings
about any
dharma whatsoever...this is perfection of wisdom. As we stand in firm
absence of
any and all self-conceited imaginings we naturally reveal our bodies of
golden
color, these thirty-two marks of Tathagatas, these eighty accessory
marks, and
these splendid haloes around us, and reveal of us this unthinkable and
yet,
supreme cognition of Buddhas, this wisdom of Buddhas, this supreme
concentration
of Buddhas, and this perfection of all these dharmas and qualities of
Buddhas,
and quite simply as all in all...this nature of Buddhas. [493] Even
Tathagatas
cannot grasp any measure, nor define any boundary, of this perfection of
qualities, -how much less Sravakas, Disciples and Pratyekabuddhas. Here
and now
fill your mind with respect for these dharmas of Buddhas, so you
increasingly
aspire toward these, so you become more and more zealous for these. The
supreme
enlightenment is not hard to realize for one aspiring towards this, who
is
zealous for this. For the good friend also arouses intense respect and
affection, and to be sure, serenely keep your confidence in such. For it
is as
we are taken hold of by these good friends Bodhisattvas quickly come to
reveal,
realize, and know full enlightenment."
Sadaprarudita asked
the Tathagatas: Who is our good friend?
A Tathagata replied:
"The Bodhisattva Dharmodgata for a long time
matures you toward this supreme enlightenment, he upholds you, he is
your
preceptor in perfecting this perfect wisdom, in skill in means, and in
these
dharmas of Buddha. It is he who has upheld you, and for this friendly
deed you
honor him in gratitude and thankfulness, and bear in mind what he does
for you.
As, son of good family, you for one aeon, or for two aeons, or for up to
one
hundred thousand aeons, or more, carry about the Bodhisattva Dharmodgata
like a
turban on your head, furnish him with everything which makes beings
happy, and
present him with as many forms, sounds, smells, tastes and touchables as
are in
the great trichiliocosm, [494] - even so you can not have repaid this
son of
good family for what he does for you. This has happened through his
might as you
have acquired these concentrations, that you hear of perfection of
wisdom and of
skill in means, and that you gain this perfection of wisdom."
Sadaprarudita and the
Merchant's Daughter
As these Tathagatas
comfort Bodhisattva Sadaprarudita, they again
disappear. But Sadaprarudita emerged from his concentrations, and asked
himself,
"whence do these Tathagatas come, and whither do these go?"
Since he no longer
sees these Tathagatas, he worries and pines away for these. He thinks to
himself: "The holy Bodhisattva Dharmodgata has acquired the
revelations of these
dharanis in awareness and realization, and likewise he possesses the
five
superknowledges, he has performed his duties under the Jinas of these
three
times, he is my patron and good friend, who for a long time has done
good all
about me. When I come to him I must ask him about this matter, ask him
to
explain whence these Tathagatas come, and whither these go."
Sadaprarudita here
nursed affection and confidence, esteem and respect for Bodhisattva
Dharmodgata.
He now reflects: "With what kind of honoring gift can I now
approach the
Bodhisattva Dharmodgata? But I am poor, and have nothing of any value
[495] with
which I could express my respect and reverence for him. It is not seemly
for me
to come without anything at all. But I am poor, and this now makes me
sad and
regretful."
Such are these
feelings, such these attitudes of reverence, with
which this Bodhisattva Sadaprarudita proceeded on his journey. In due
course he
reaches a town, goes to the midst of the marketplace, and decides to
sell his
own body, and with the price hereof do honor to the Bodhisattva
Dharmodgata. "As
through the long night of past time, in this measureless cycle of
birth-and-death, thousands of bodies of mine are shattered, wasted,
destroyed
and sold, again and again. I experience measureless pains in the hells
for the
sake of sense pleasures, as a result of sense pleasures, but never yet
on behalf
of dharmas of this kind, never yet for this purpose of doing honor to
beings of
such a kind." Sadaprarudita now goes to the middle of the
marketplace, lifted up
his voice, and cried: "Who wants a man? Who wants a man? Who wants
to buy a
man?"
Here now Mara the Evil
One is thought of as, and indeed seen in the
view of many to have thought to himself: "Lets obstruct this
Bodhisattva
Sadaprarudita. For as he succeeds in selling himself out of concern for
dharma,
and as he goes on to honor the Bodhisattva Dharmodgata, and to ask him,
with
regard to perfection of wisdom and skill in means just how a Bodhisattva
coursing in perfect wisdom realizes full enlightenment, he is bound to
reach
this ocean of sacred knowledge, and become inaccessible to Mara and his
host,
[496] and reaches the perfection of all qualities, as he works the weal
of all
beings, and takes these away from my sphere, and others again he takes
away as
he realizes full enlightenment."
Mara, the Evil One, is
thought of and seen to so dispose the
Brahmins and householders in this town, so that these can not hear the voice
of
Sadaprarudita. As Sadaprarudita can not find a buyer for himself, he
goes to one
side, wailed, shed tears, and said: "Alas, it is hard on us this,
as we do not
find a buyer even for our body, so we could by selling our body, honor
the
Bodhisattva Dharmodgata."
[in case anyone wonders...the name 'Sadaprarudita'
means 'perpetual tears'(!) -- in
Tibetan this name is - rtag tu ngu -]
So now, Sakra, Chief of
Gods, thinks to himself: "Let me weigh up the
Bodhisattva Sadaprarudita. Does he now, filled with earnest intention,
renounce
his body out of concern for dharma, or does he not?" Sakra conjured
up the guise
of a young man, goes to the Bodhisattva Sadaprarudita, and says to him:
"Why do
you, son of good family, stand here dejected, pining away and shedding
tears?"
[497] Sadaprarudita replied: "I want to sell myself, but I cannot
find anyone to
buy my body." Sakra, in the
form of the young man, said: "On behalf of what do
you want to sell yourself?" Sadaprarudita replied: "From love
for Dharma I sell
myself, so as to worship Dharma, and to honor the holy Bodhisattva
Dharmodgata.
But I do not find a buyer for this body of mine. I now think to myself,
alas, I
must be a person of exceedingly small merit indeed." The young man
said: "I
myself do not need a man. But my father is due to offer sacrifice. For
this I
require a man's heart, his blood and the marrow of his bones. These you
give me,
and I shall pay for these." Sadaprarudita now thinks to himself:
"I exceedingly
easily get as I desire. Now I know my body is sufficiently perfect for
realizing
perfect wisdom, skill in means and the dharmas of a Buddha, since in
this young
man I now find a buyer for my heart, blood and marrow." As his mind
is bristling
with joy, and all ready, he says: "I give you my body, as you have
need of it!"
The young man asked: "What price do I give you?" Sadaprarudita
answered: "Give
me whatever you do!" [498] Sadaprarudita took a sharp sword,
pierced his right
arm, and made the blood flow. He pierced his right thigh, cut the flesh
from
this, and strode up to the foot of a wall in order to break the bone.
A merchant's daughter,
from her upper window, sees this, and she
thought to herself: "Why does this son of good family do this to
himself? Let me
go to him, and ask him." She goes to Sadaprarudita, and said:
"Why do you
inflict such fatal treatment on yourself? What do you do with this
blood, and
with this marrow of your bones?"
Sadaprarudita said:
"As I have sold them to this young man, I go to
worship perfection of wisdom, and to do honor to the holy Bodhisattva
Dharmodgata." The merchant's daughter said: "What is the kind
of quality, what
is the excellence of the qualities, which you create in yourself by your
wish to
honor the Bodhisattva Dharmodgata as you sell your own heart, blood and
marrow?"
Sadaprarudita replied:
"Dharmodgata now explains to me perfection of
wisdom and the skill in means. [499] In these I train myself, and, as a
result,
I become a refuge to all beings; and, as I at this point realize full
enlightenment, I acquire a body of golden color, thirty-two marks of the
Tathagata, eighty accessory marks, the splendor of a halo the rays of
which
extend throughout infinitude, great friendliness, great compassion,
great
sympathetic joy, great impartiality, four grounds of self-confidence,
four
analytical knowledges, eighteen special dharmas of a Buddha, and I
acquire five
superknowledges, an unthinkable purity of conduct, and unthinkable
purity of
concentration, an unthinkable purity of wisdom, and ten powers of a
Tathagata. I
fully awake to the supreme cognition of a Buddha, and acquire the
supremely
precious jewel of Dharma, which I share with all beings."
The merchant's
daughter replied: "It is wonderful, son of good
family, how exalted and sublime are these dharmas which you proclaim.
For the
sake of even one of these dharmas should one be willing to renounce
one?s bodies
even for countless aeons, how much more so for the sake of many of
these. These
dharmas which you proclaim please me also, and seem good to me. But see,
son of
good family, I give you whatever you require, and with this you may
[500] honor
the Bodhisattva Dharmodgata! But
do not inflict such treatment on yourself! I
also go with you to the Bodhisattva Dharmodgata! I also, together with
you,
plant wholesome roots, which help to realize such dharmas!"
Sakra, Chief of Gods, now
throws off his disguise as a young man, and in his
own proper body he stood before the Bodhisattva Sadaprarudita, and says
to him:
"I applaud your firm sense of obligation. In these three times
Tathagatas have
so great an aspiration for Dharma, and it is this which helps these to
full
enlightenment and to gain the precious jewel of Dharma, as these first
course in
the vehicle of a Bodhisattva, and ask questions about perfection of
wisdom and
skill in means. I have no need for your heart, blood or marrow. I only
come here
to test you. Now choose a boon. I give you any boon whatsoever!"
Sadaprarudita
answered: "Give me supreme dharmas of a Buddha!"
Sakra, Chief of Gods, replied: "This lies not within my province.
This lies
within the province of Buddhas, the Lords. Choose another boon!"
Sadaprarudita
replied: "Do not trouble your mind about the mutilated condition of
my body! I
now make it whole again by the magical power of enunciation of Truth. As
I am in
truth irreversible, and predicted to full enlightenment, and am known to
the
Tathagatas by my unconquerable resolution, -may through this Truth,
through this
utterance of the Truth, this my body be again as it is before!"
[501] This very
moment, instant and second, through the Bodhisattva's might and through
the
perfect purity of the Bodhisattva's resolution, the body of the
Bodhisattva
Sadaprarudita became as before, healthy and whole. And Sakra, Chief of
Gods, and
Mara, the Evil One, reduced to silence, just vanished from this place.
The merchant's
daughter then said to Sadaprarudita: "Come on, son of
good family, let us go up to my house. I ask my parents to give you
riches with
which you can express your desire to worship this perfection of wisdom,
and to
honor the Bodhisattva Dharmodgata, a desire which is due to your love
for
dharma." The Bodhisattva
Sadaprarudita and the merchant's daughter go together
to her house. Upon arriving, Sadaprarudita remains standing on the
threshold,
while the merchant's daughter goes into the house, and now she says to
her
parents: "Mummy and daddy, give me a part of your wealth! I go away
with the
five hundred maidens you gave me for servants! Together with Bodhisattva
Sadaprarudita I go to the Bodhisattva Dharmodgata, in order to worship
him. And
he demonstrates dharma to us, and in this way we acquire the dharmas of
a
Buddha." [502] Her parents replied: "Who is this Bodhisattva
Sadaprarudita, and
is he here just now?"
The merchant's
daughter said: "This son of good family stands at the
threshold of the door to our house. He set out determined to know full
enlightenment, in other words, he aspires to set all beings free from
immeasurable sufferings of birth-and-death." She told her parents
all she saw
and heard, [503] how Sadaprarudita sold his body, and mutilated it, and
how, as
she asked him for a reason, he praises and reveals to her unthinkable
qualities
of a Buddha and immeasurable dharmas of a Buddha, which he has in mind
as his
goal. She goes on to say, "As I hear of unthinkable qualities of a
Buddha, I
feel exceeding joy and elation. I
think to myself: "It is wonderful to such
extent as this son of good family is a doer of what is hard, and how
much he
loves the dharma to endure oppression and pain in this body. It is due
to this
love for dharma he renounces himself. How can we fail to worship dharma,
and to
make a vow to reach such stations, we who have vast and abundant
possessions?"
[504] So I said to this son of good family: "Do not inflict such
fatal treatment
on yourself! I give you abounding riches, which you may use to worship
and honor
the holy Bodhisattva Dharmodgata, I also go with you to this
Bodhisattva, as I
can worship him, too. I also accomplish these supreme dharmas of a
Buddha which
you proclaim!" Mummy and
daddy, allow me to go, and give me the riches I ask
for!
Her parents replied:
"It is wonderful how well you relate the
hardships of this son of good family. Unthinkable, for sure are the
dharmas for
the sake of which he endures these hardships, these must be the most
distinguished in the whole world, a source of happiness to all beings!
We give
you our possessions to go. We also like to come with you, to see, to
salute, to
honor, to worship the Bodhisattva Dharmodgata." The daughter
replied: "Do as you
say. I do not oppose any who in truth do right."
The Meeting with
Dharmodgata
Thus this merchant's
daughter set out to worship and honor the
Bodhisattva Dharmodgata. [505] She takes five hundred carriages and
orders her
five hundred servant girls to get ready. She takes abundant riches, and
ample
provisions, mounts upon one carriage together with the Bodhisattva
Sadaprarudita, and proceeds East, surrounded by the five hundred maidens
on
their five hundred carts, accompanied by a huge retinue, and preceded by
her
parents. After some time the Bodhisattva Sadaprarudita sees the city of
Gandhavati from afar. In the middle of the marketplace he sees the
Bodhisattva
Dharmodgata on his pulpit, demonstrating dharma, surrounded and revered
by an
assembly of many hundreds, of many thousands, of many hundreds of
thousands. The
moment he sees him he is filled with that kind of happiness [506] which
a monk
feels as with one-pointed attention he obtains the first trance. He
looks upon
him and thinks to himself: "It is not seemly to approach this
Bodhisattva
Dharmodgata seated on a carriage. Let me here and now alight from
it!" He
alights from this carriage, and the merchant's daughter with her five
hundred
maidens follow suit. Sadaprarudita, with the merchant's daughter and her
five
hundred maidens go up to the Bodhisattva Dharmodgata's seat amidst a
magnificent
display of religious aspirations. For the Bodhisattva Dharmodgata at
this time
created, for perfection of wisdom, a pointed tower, made of the seven
precious
substances, adorned with red sandalwood, and encircled by an ornament of
pearls.
Gems are placed into four corners of the pointed tower, and performed
the
functions of lamps. Four incense jars made of silver are suspended on
its four
sides, and pure black aloe wood is burning in these, as a token of
worship for
the perfection of wisdom. And in the middle of this pointed tower a
couch made
of the seven precious things is put up, and on it a box made of four
large gems.
Into this, the perfection of wisdom is placed, written with melted
vaidurya on
golden tablets. And this pointed tower is adorned with brightly colored
garlands
which hang down in strips.
The Bodhisattva
Sadaprarudita and the merchant's daughter with her
five hundred maidens look upon this pointed tower, so magnificently
decorated as
a display of religious aspirations. These see thousands of Gods, with
Sakra,
Chief of Gods, scattering over this pointed tower heavenly Mandarava
flowers,
heavenly sandalwood powder, heavenly gold dust, and heavenly silver
dust, [507]
and these hear the music of heavenly instruments. Sadaprarudita now asks
Sakra,
Chief of Gods: "For what purpose do you, together with many
thousands of Gods,
scatter over this pointed tower, which consists of precious substances,
heavenly
Mandarava flowers, etc., and why do the Devas up in space play heavenly
music on
their instruments?"
Sakra answered:
"Do you not know the reason, son of good family?
This is perfection of wisdom, the mother and guide of the Bodhisattvas.
As
Bodhisattvas train in this, these soon reach perfection of wisdom of all
qualities, and, consequent on this, all dharmas of a Buddha and knowledge
of all
modes."
Sadaprarudita replied:
"Where is this perfection of wisdom, the
mother of Buddhas and guide of Bodhisattvas?"
Sakra answered:
"The holy Bodhisattva Dharmodgata placed this in the
middle of this pointed tower, as he has written this on golden tablets
with
melted Vaidurya, and sealed this with seven seals. We cannot easily show
this to
you."
Here just now the
Bodhisattva Sadaprarudita and the merchant's
daughter, with her five hundred maidens, all pay worship to the
perfection of
wisdom - with the flowers which these brought along, and with garlands,
wreaths,
raiment, jewels, incense, flags and golden and silvery flowers [508]
and, one
after another, these deposited their portion in front of this, for the
greater
honor of the Bodhisattva Dharmodgata. These now worship the Bodhisattva
Dharmodgata by scattering flowers, garlands, wreaths, raiment, jewels,
incense,
flags, and golden and silvery flowers over him, and played heavenly
music on
their instruments - motivated by an aspiration to worship Dharma.
The flowers now rise
high above the head of the Bodhisattva
Dharmodgata and form a pointed tower of flowers. And these flowers of
various
colors, golden and silvery, stand high in the air, as a canopy. And also
the
robes, raiment and jewels stand high up in the air, as a pavilion in the
clouds.
As the Bodhisattva Sadaprarudita and the merchant's daughter with her
five
hundred maidens behold this wonder, these think to themselves: "This
is
wonderful to see such wonderworking power this Bodhisattva Dharmodgata
possesses, how great a might, how great an influence. So far he courses
but in
the course of a Bodhisattva, and now already he possesses such power to
work
wonders. How much more does he have after he has known full
enlightenment?"
[509] The merchant's daughter and the five hundred maidens here feel a
longing
for the Bodhisattva Dharmodgata. All of one mind, these resolutely raise
their
hearts to the supreme enlightenment, and say: "May we, through this
wholesome
root, be Tathagatas in this future period! May we come to course in the course
of Bodhisattvas, and may we receive these very dharmas which this
Bodhisattva
Dharmodgata receives! And may we just so honor and respect the
perfection of
wisdom as this Bodhisattva Dharmodgata honors and respects this, and may
we
reveal this to many just as he does! And may we be as endowed with
perfect
wisdom and skill in means, and as accomplished in these as this
Bodhisattva
Dharmodgata is!"
The Bodhisattva
Sadaprarudita, and the merchant's daughter with her
five hundred maidens, as these worship the perfection of wisdom and
honor the
Bodhisattva Dharmodgata with their heads, respectfully salute him with
hands
together, and stand on one side. The Bodhisattva Sadaprarudita now tells
the
whole story of quest for perfection of wisdom, beginning with the voice
he hears
in the forest, which bid him go East. [510] He told Dharmodgata how he
stands in
many concentrations, and how the Buddhas and Lords of the ten directions
comforted and applauded him, and had said: "Well done, son of good
family! These
concentrations issue from perfection of wisdom. By firmly standing in
the
perfection of wisdom we achieve all the dharmas of a Buddha." He
goes on to
relate: "The Tathagatas now vanished, and I emerged from this state
of
concentration. I asked myself, 'whence now these Tathagatas come, and
whither
these go?' I think to myself,
'the holy Bodhisattva Dharmodgata receives the
dharanis, [511] he possesses five superknowledges, he does his duties
under the
Jinas of these three times, he plants wholesome roots, and is trains
well in the
perfect wisdom and skill in means. He can explain to me this matter as
it really
is, and tell me whence these Tathagatas come and whither these go.' Now
I am
come to you, and I ask you, son of good family: 'Whence these Tathagatas
come,
and whither these go?' Demonstrate to me, son of good family, this
coming and
going of these Tathagatas, so we may cognize this, and so we may be not
lacking
in vision of the Tathagatas."
Chapter XXXI
~DHARMODGATA~
The Coming and the Going of
Tathagatas
Dharmodgata:
Tathagatas certainly do not come from anywhere, nor do
these go anywhere. Suchness does not move, and Tathagata is Suchness.
Non-production neither comes nor goes, and Tathagata is non-production.
One can
conceive of neither coming nor going of reality-limit, and Tathagata is
reality-limit. This same can be said of emptiness, of anything which
exists in
according to facts, or of dispassion, of stopping, of element of
space.
Tathagata is not outside these dharmas. Suchness as these dharmas is
Suchness as
any and all dharmas, and Suchness as Tathagata is simply Suchness as any
and all
Tathagatas. Here is no division within Suchness. Simply before even one,
throughout and after all is Suchness.
Such is neither two, nor three, nor one
divided into many. Suchness does not even pass beyond counting, as it
can not be
counted to begin with and thus certainly is here nothing to end with.
Neither is
Suchness one, nor other than one by which to determine any singularity,
nor two
nor three nor apart from these.
Nothing of or by any concept whatsoever can
Suchness relate to or be related to, yet Suchness is greatest of
anything
conceivable and infinitely beyond, even...'this'.
A man, scorched by the
heat of summer, during the last month of
summer [513], at noon might see a mirage floating along, and might run
towards
it, and think "here I shall find some water, here I shall find
something to
drink." What do you think, you children of good family, does this
water come
from anywhere, or does this water go anywhere, to or from the Eastern
great
ocean, or the Southern, Northern or Western?
Sadaprarudita: No
water exists in this mirage. How can its coming or
going be conceived? This man again is foolish and uninformed as, on
seeing the
mirage, he forms the idea of water, as here is no water. Water in its
own being
certainly does not exist in that mirage, any more than merely in his
thought
that it does.
Dharmodgata: Equally
foolish are any and all these who adhere to
Tathagatas through form and sound, and who in consequence imagine coming
or
going of any or all Tathagatas. A
Tathagata can neither be seen nor determined
from any form body. Dharma-bodies [Dharmakayas] are such Tathagatas, and
the
real nature of dharmas neither comes nor goes. Here is no real coming or
going
of the body of an elephant, horse, chariot or foot-soldier, tree or even
a rock,
which has been conjured up when magicians perform. Just so, here is
neither
coming nor going of Tathagatas which, as with all things, neither have
any
granting given nor even, any conjuring whatsoever. A sleeping person might in
dreams see one Tathagata, or two, or three, or up to one thousand, or
still more
[514]. On waking up, however, they no longer see even one single
Tathagata. What
do you think, dear children of good family, have these Tathagatas come
from
anywhere, or gone to anywhere? As Tathagata means 'one thus gone', in
this
relative sense in so doing one cannot thus come. But, what's not too
frequently
understood, is that Tathagata also means 'one thus come', and likewise
in so
doing can one not be thus gone.
Yet, such is this fact in principle and truth,
that in, or as Suchness Tathagatas neither come nor go, at once within
and
throughout these three times...and at once here stand on naught but pure
undifferentiated awareness as space outside of and through any and all
dharmas.
Such is this difference of purely equanimous stance the same as this
fathomless
station of all dharma.
Sadaprarudita: One
cannot conceive as in any dream any dharma
whatsoever as having the status of a full and perfect reality, for any
dream is
deceptive.
Dharmodgata: Just so
Tathagatas teach all dharmas are as a dream.
These who do not come to naturally and wisely know all dharmas as these
really
are, which is to say, as a dream, as Tathagata points out, these adhere
to
Tathagatas through their name-body and form-body, and in consequence
these
imagine Tathagatas come and go. These who in ignorance of true nature of
dharmas
imagine a coming OR going of Tathagatas, these are just foolish common
people...not as yet diligent to truth, and presently as is as good as
any and
all times these belong to birth-and-death with six places of rebirth,
and these
are far from these revelations of perfection of wisdom, far away from
dharmas of
a Buddha - yet experience these dharmas within each and every breath, as
close
as pure life itself.
On the contrary,
however, these who know all dharmas as a dream,
i.e., as they really are, are in agreement with the teaching of
Tathagata, these
do not imagine the coming or going of any dharma, nor its production or
stopping. These naturally know Tathagatas true nature, and do not imagine
coming or going of Tathagatas. And these who naturally know true nature
of
Tathagata, these course near to full enlightenment and these course in
this
perfection of wisdom. These disciples of Lords do not consume alms
fruitlessly,
[515] and these are worthy of the world's results and dedications. The
gems
which are in the great ocean do not come from any place in the East, or
West, or
any other of the ten directions, but these owe existence to wholesome
roots of
beings. These are not produced without cause, or, are not without cause
to be
produced. Such simply manifest due to these causes and conditions. Yet still,
as dependent on cause, condition and reason, these gems are coproduced
and
stopped by conditions, these do not pass on to any place anywhere in the
world
in any of the ten directions. And nevertheless, as these conditions
exist, the
gems are augmented; as these conditions are absent, no augmentation
takes place.
Just so the perfect body of Tathagatas does not come from any place
anywhere in
the ten directions, and it does not go to any place anywhere in the
world with
its ten directions. But the body of Buddhas and Lords is not without
cause. It
is brought to perfection by conduct and action in time, and it is
produced
dependent on causes and conditions, coproduced by subsidiaries, produced
as
result of karma done in this past. It is, however, not in any place
anywhere in
the world with its ten directions. But when these conditions exist, the
accomplishment of the body takes place; when these conditions are
absent, the
accomplishment of the body is inconceivable.
As the sound of a boogharp is being produced, it does not come from
anywhere. As
it is stopped, it does not go anywhere, nor does it pass on to anywhere.
But it
is produced conditioned by this totality of causes and conditions for it
to
occur, -namely the boat-shaped hollow body of the harp, the parchment
sounding
board, the strings, the hollow arm of the boogharp, the bindings, the
plectrum,
the person who plays it, and this person's exertions and coming to
knowledge of
the music to be played thereon. [516] In this way this sound comes forth
from
the boogharp, dependent on causes, dependent on conditions. And yet that
sound
does not come forth from that hollow body of the harp, nor from the
parchment
sounding board, nor from the strings, nor from the hollow arm, nor from
the
bindings, nor from the plectrum, nor from the person who plays it, nor
from this
person's exertions OR knowledge. It is just the combination of all of
these
which makes the sound conceivable. And as it is stopped, the sound also
does not
go anywhere.
Just so the perfect body of Buddhas
and Lords is dependent on
causes, dependent on conditions, and it is brought to perfection through
exertions which lead to many wholesome roots. But the augmenting of
Buddha-body
does not result from one single cause, nor from one single condition,
nor from
one single wholesome root. This is also not without cause. This is
coproduced by
a totality of many causes and conditions, but does not come from
anywhere. So,
also as this totality of causes and conditions cease to be, this does
not go to
anywhere. Thus is viewed the
coming and going of Tathagatas, and this conforms
to true nature of all dharmas. And it is just as this is naturally
re-cognized
as Tathagatas, and also all dharmas, are neither produced nor stopped,
you are
fixed on full enlightenment, and you definitely course in perfection of
wisdom
and in skill in means.
As this disquisition
of the fact Tathagatas neither come nor go is
being taught, the earth and the entire great trichiliocosm shakes in six
ways,
stirs, quakes, gets agitated, resounds and rumbles. And all the realms
thought
to be and seen as of Mara are stirred up and discomfited. All the
grasses,
shrubs, and herbs and trees in the great trichiliocosm bend in the direction
of
the Bodhisattva Dharmodgata. [517] Flowers come up out of season. From
high up
in the air a great rain of flowers comes down. And Sakra, Chief of Gods,
and the
Four Great Kings scatter and pour heavenly sandalwood powder and
heavenly
flowers over the Bodhisattva Dharmodgata, and say: "Well spoken,
son of good
family. Through your might we hear a sermon which issues from ultimate
reality,
which is contrary to the whole world, and which gives no ground to any
beings
which are established in any of the views which involve the assumption
of an
individuality, or have settled down in any of the views which assume the
existence of something which is not."
Sadaprarudita now asks
Dharmodgata: "What is the cause, what is the
reason why this great earthquake is manifested in the world?"
Dharmodgata: In
consequence of your asking for this disquisition on
the non-coming and non-going of Tathagatas, and through my exposition of
this,
eight thousand living beings acquire patient acceptance of dharmas which
fail to
be produced, eighty niyutas of living beings raise their hearts to full
enlightenment, and of sixty-four thousand living beings the
dispassionate,
unstained dharma-eye is purified for
vision of dharmas.
Sadaprarudita's
Self Sacrafice
The Bodhisattva
Sadaprarudita now has a supreme, most sublime
feeling of zest and joy: "It is a gain to me, a very great gain by
asking for
perfection of wisdom, and for this disquisition, I have wrought the weal
of so
many beings. [518] This alone brings me merit sufficient for the
accomplishment
of full enlightenment. Unquestionably I become a Tathagata." In his zest and
joy he rose seven palm trees high into the air, and, standing at the
height of
seven palm trees, he reflected: "How can I, standing here in the
air, do honor
to the Bodhisattva Dharmodgata?" Sakra, Chief of Gods, now sees
him, and reads
his thoughts, presents him with heavenly Mandarava flowers, and says to
him:
"Honor the Bodhisattva Dharmodgata with these heavenly flowers! For
we feel in
this we honor the man who helps you. Today your might wroughts the weal
of many
thousands of living beings. Rare are the beings who, like you, have the
strength, for the sake of all beings through countless aeons to bear
such great
burden."
The Bodhisattva
Sadaprarudita now takes the Mandarava flowers from
Sakra, Chief of Gods, and scatters these over the Bodhisattva
Dharmodgata. He
presents the Bodhisattva Dharmodgata with his own body, and said to him:
"I give
you myself as a present, and I am your attendant and servant from today
onwards." And with hands together he stands before Dharmodgata.
[519] The
merchant's daughter and her five hundred maidens said to the Bodhisattva
Sadaprarudita: "We in our turn make a present of ourselves to you,
son of good
family. Through this wholesome root we also become recipients of just
these
dharmas, and together with you we again and again honor and revere the
Buddhas
and Lords, and the Bodhisattvas, and we remain near to you."
Sadaprarudita
replied: "As you, maidens, in accordance with my own earnest
intention, give
yourselves with earnest intention to me, I accept you." The maidens
replied: "We
are in accord with you, and with earnest resolution we give ourselves as
presents to you, to do with us as you may." Here and now the Bodhisattva
Sadaprarudita presented the merchant's daughter and her five hundred
maidens,
embellished and adorned, together with their five hundred well-decorated
carriages, to the Bodhisattva Dharmodgata, and said: "All these I
present to you
as attendants and servants, and also the carriages for your own
use." Sakra,
Chief of Gods, applauded him and said: "Well done, son of good
family! A
Bodhisattva renounces any and all property. Through this thought of
renunciation
one soon realizes full enlightenment, and the worship one pays thus to
exponents
and preachers of Dharma enables one to hear about perfection of wisdom
and skill
in means. [520] Also in these three times Tathagatas, as these still are
Bodhisattvas, do, by this fact these renounce everything, procure a
claim to
realization of full enlightenment; and these also ask questions about
perfect
wisdom and about skill in means." The Bodhisattva Dharmodgata
accepted
Sadaprarudita's gift, so his wholesome root might reach fulfillment.
Immediately
afterwards he returned this to Sadaprarudita. After this all, now the
Bodhisattva Dharmodgata goes into his house. The sun is about to set.
The Bodhisattva
Sadaprarudita thinks to himself: "It does not indeed
appear seemly for me, who comes here out of love for dharma, to sit or
to lie
down. I remain either standing or walking, until the Bodhisattva
Dharmodgata
again comes out of his house, in order to reveal dharma to us."
The Bodhisattva
Dharmodgata remains for seven years immersed in one
uninterrupted state of trance, and he dwelt in countless thousands of
concentrations, peculiar to Bodhisattvas, which issue from perfection of
wisdom
and skill in means. For seven years Sadaprarudita adopted any other
posture than
sitting or lying down, and he did not fall into sloth and torpor. For
seven
years he never feels any preoccupation with sense desires, or with ill
will, or
with harming others, he never feels any eagerness for tastes, or any
self-satisfaction. But he thinks: "When does the Bodhisattva
Dharmodgata emerge
from his trance, [521] so we may spread out a seat for him, and hereon
he may
demonstrate dharma, and so we may sprinkle well the place he reveals
perfection
of wisdom and skill in means, anoint this well and bedeck it with
manifold
flowers?" And the merchant's daughter with her five hundred maidens
follow this
example, pass their time in two postures only, and accorded with all his
works.
One day Bodhisattva
Sadaprarudita heard a heavenly voice which said:
"On the seventh day from today the Bodhisattva Dharmodgata emerges
from his
trance, and he at this time, seated in the center of the town,
demonstrates
dharma." As Sadaprarudita hears the heavenly voice, he is
contented, elated,
joyous, overjoyed and jubilant. Together with the merchant's daughter
and her
five hundred maidens he cleans the ground, spreads out the seat made of
the
seven precious things, takes off his upper garment, and spreads it on
top of the
seat. The maidens also took off their upper garments, spread their five
hundred
upper garments on this seat, and thought: "Seated on this seat the
Bodhisattva
Dharmodgata demonstrates dharma." [522] And these also are
contented, elated,
joyous, overjoyed and jubilant.
As the Bodhisattva
Sadaprarudita wanted to sprinkle the ground he
can not find any water, though he searched all round. For Mara, the Evil
One,
was thought to and therefore seen to have hidden all the water. And he
did this
so Sadaprarudita, as he can not find any water, becomes depressed and
sad, or
change his mind, with the result his wholesome root may vanish, or the
fervor of
this worship be dimmed. The Bodhisattva Sadaprarudita now thinks to
himself:
"Let me pierce my own body, and sprinkle the ground with my blood.
The ground is
full of rising dust, and I fear some of it may fall on the body of the
Bodhisattva Dharmodgata. What else can I do with this body which is of
necessity
doomed to break up? Better surely this my body be destroyed by such an
action
rather than by an ineffectual one. For the sake of sense pleasures, as a
result
of sense pleasures many thousands frames of mine again and again, while
I
wandered in birth-and-death, break up, but never in conditions as
favorable as
these, never for the sake of gaining the good law. As these once more be
broken
up, let these in any case be broken up in a holy cause." He [523]
took a sharp
sword, pierced his body on every side, and everywhere sprinkled any
piece of
ground with his own blood. The merchant's daughter with her five hundred
maidens
followed his example, and did as he did. But here is no alteration of
thought in
either the Bodhisattva Sadaprarudita, or in all these maidens, which
gives
what's seen and thought of as Mara, the Evil One, a chance of entering
in order
to obstruct these wholesome roots.
Sakra, Chief of Gods,
thinks to himself: "It is wonderful how this
Bodhisattva Sadaprarudita loves dharma, how firm his sense of
obligation, how
great this armor he has put on, and how he disregards this body, this
life, and
these pleasures, and how resolutely he sets out with the goal of knowing
full
enlightenment, in his aspiration to set free any and all beings from
measureless
sufferings of birth-and-death, once he knows full enlightenment."
Sakra now
changes by magic all this blood into heavenly sandalwood water. And all
round
this piece of ground, for one hundred leagues, an inconceivable sublime
scent,
the scent of the heavenly sandalwood water, filled the air. And Sakra
said to
Sadaprarudita: "Well done, son of good family! I applaud your
inconceivable
vigor, your supreme love and search for dharma. The Tathagatas in this
past
[524] also procure the right to full enlightenment through this kind of
earnest
intention, vigor, and love for dharma."
The Bodhisattva
Sadaprarudita now thinks to himself: "I spread out
the seat for the Bodhisattva Dharmodgata, and I swept and sprinkled this
piece
of ground. Now I must still get flowers with which to cover this peace
of
ground, and to scatter over the Bodhisattva Dharmodgata as he
demonstrates
dharma." Sakra now says to Sadaprarudita: "Accept these
heavenly Mandarava
flowers for this twofold purpose!" And he presented him with a
thousand heavenly
Khara measures of heavenly flowers. And the Bodhisattva Sadaprarudita
accepted
these flowers, and used some of them to cover the piece of ground, and,
later
on, he strewed others over the Bodhisattva Dharmodgata.
Dharmodgata's Demonstration
of Dharma
At the lapse of seven
years the Bodhisattva Dharmodgata emerges from
his trance, goes up to the seat spread out for him, sits down on this,
and,
surrounded and attended by an assembly of many hundreds of thousands, he
demonstrates dharma. The moment the Bodhisattva Sadaprarudita [525] sees
the
Bodhisattva Dharmodgata, he is filled with a kind of happiness which a
monk
feels as, with one-pointed attention, he obtains the first trance. And
this is
the demonstration of the perfection of wisdom by the Bodhisattva
Dharmodgata:
"The perfection
of wisdom is self-identical and as such, any and all
dharmas are same. Perfect wisdom is isolated and as such, any and all
dharmas
are isolated. Perfect wisdom is immobile and as such, any and all
dharmas are
immobile. Perfect wisdom is devoid of mental acts and as such, any and all
dharmas are devoid of mental acts. Perfect wisdom is unbenumbed and as
such, any
and all dharmas are unbenumbed.
Perfect wisdom has but one single taste and as
such, any and all dharmas have
one and the same taste. Perfect wisdom is
boundless and as such, any and all dharmas are boundless. Perfect wisdom
is
non-produced and as such, any and all dharmas are non-produced. Perfect
wisdom
is non-stopping and as such, all dharmas are not stopped. As firmament
is
boundless, so perfect wisdom. As the ocean is boundless, so perfect
wisdom. As
Meru shines in multicolored brilliance, so does perfection of wisdom. As
firmament is not fashioned, so perfect wisdom is not fashioned. Perfect
wisdom
is boundless, and as such form, and the other skandhas are boundless.
Perfect
wisdom is boundless and as such, the element of earth, and the other
elements,
are boundless. Perfect wisdom is self-identical, and as such, the
adamantine
dharma is self-identical. Perfect wisdom is undifferentiated and as
such, all
dharmas are undifferentiated. Non-apprehension of perfect wisdom follows
from
non-apprehension of all dharmas. Perfect wisdom remains the same
regardless of
whatever or whoever this may appear to surpass and as such all dharmas
remain
the same regardless of whatever or whoever these may surpass. [526]
Perfect
wisdom is powerless to act and as such all dharmas are powerless to act.
Perfect
wisdom is unthinkable and as such, all dharmas are unthinkable."
Here and now on this occasion is born in the
Bodhisattva
Sadaprarudita the king of concentrations called "sameness of any
and all
dharmas," and, consequent on this, the concentrations called
"isolation of any
and all dharmas," "immobility of any and all dharmas,"
"absence of any and all
mental acts in any and all dharmas," "lack of numbness in any
and all dharmas,"
"the one taste of any and all dharmas," "boundlessness of any and all
dharmas,"
"boundless like
firmament," "boundless like the ocean," "brilliant
and
multicolored like Meru," "not fashioned, like firmament,"
"boundless like form,
etc.," "boundless like the element of earth, etc.,"
"adamantine,"
"non-differentiatedness of any and all dharmas,"
"non-apprehension of any and
all dharmas," "sameness of any and all dharmas whatever these
may surpass," "any
and all dharmas are powerless to act," "any and all dharmas
are unthinkable."
Beginning with these, the Bodhisattva Sadaprarudita acquired six million
concentration doors.
Chapter XXXII
~ENTRUSTING~
End of the Story of
Sadaprarudita
In conjunction with
acquisition of these six million concentration
doors, the Bodhisattva Sadaprarudita sees the Buddhas and Lords, - in
all ten
directions in countless trichiliocosms - surrounded by congregations of
monks,
accompanied by multitudes of Bodhisattvas, teaching just this perfection
of
wisdom, through just these methods, in just these words, in just these
letters,
even as I just now in this great trichiliocosm demonstrate dharma, -
surrounded
by this congregation of monks, accompanied by multitudes of
Bodhisattvas, and
teaching just this perfection of wisdom, through just these methods, in
just
these words, in just these letters. He is endowed with inconceivable
learning
and a sacred knowledge vast as the ocean. In all his births he never
again is
deprived of the Buddha. He is reborn only in such places as he is face
to face
with Buddhas, the Lords. All unfortunate rebirths he abandoned, and he
secured
circumstances which allowed him to accomplish one auspicious rebirth
after
another.
The Perfection of Wisdom Entrusted
to Ananda
The Lord hereby says
to the Venerable Ananda: In this manner also
do you know this perfection of wisdom as the one who nurses the
cognition of the
all-knowing in the Bodhisattvas. Here now, Ananda, a Bodhisattva who
aspires to
acquire cognition of the all-knowing courses in this perfection of
wisdom, [528]
hears this, takes this up, studys, spreads, repeats and writes this.
Now,
through Tathagatas sustaining power this is well written, in very
distinct
letters, in a great book, one honors, reveres, adores and worships this,
with
flowers, incense, scents, wreaths, unguents, aromatic powders, strips of
cloth,
parasols, banners, bells, flags and with rows of lamps all round, and
with
manifold kinds of worship. This is our admonition to you, Ananda. For in
this
perfection of wisdom the cognition of all-knowing is brought to
perfection. What
do you think, Ananda, is Tathagata your teacher?
Ananda: He is, O Lord.
The Lord: The
Tathagata is your teacher, Ananda. You minister to me,
Ananda, with friendly acts of body, acts of speech, acts of mind. Here
now,
Ananda, just as you give affection, faith and respect to me as I am at
present
in this incarnation, just so, Ananda, act after my decease towards this
perfection of wisdom. For the second time, for the third time, I entrust
and
transmit to you this perfection of wisdom, so this does not disappear.
No man is
as suitable as you are. As long as this perfection of wisdom is observed
in the
world, one can be sure for so long does Tathagata abide in this, also
for so
long does Tathagata demonstrate dharma, and the beings in it are not
lacking in
vision of the Buddha, hearing of dharma, attendance of the Sangha. One
knows
these beings are living in presence of Tathagata who hear this
perfection of
wisdom, take this up, study, spread, repeat and write this, and who honor,
revere, adore and worship this.
Thus spoke the Lord.
Enraptured, the Bodhisattvas, headed by
Maitreya, and the Venerable Subhuti, and the Venerable Ananda, and
Sakra, Chief
of Gods, and the entire world with its Gods, men, Asuras, Garudas and
Gandharvas
delighted in the Lord's teaching.
May All Beings Benefit... In
prayer for blessings to all, Jedi
Simon