大般若波羅蜜多經

XIII. THE MAHASATTVA CHAPTER

01

At that time, the Venerable Subhuti said to the Buddha: “World-Honored One! For what reason is a bodhisattva also called a mahasattva?”

The Buddha said: “Subhuti! A bodhisattva is certain to be foremost among the assembly of great beings. For this reason, a bodhisattva is also called a mahasattva.”

The Venerable Subhuti again said to the Buddha: “World-Honored One! Who are the great beings among whom a bodhisattva is certain to be foremost?”

The Buddha said: “Subhuti! Those great beings are persons abiding in the eighth stage of the lineage, stream-enterers, once-returners, non-returners, arhats, pratyekabuddhas, and great bodhisattvas from the first arising of the aspiration until the stage of non-retrogression. These are called the assembly of great beings. A bodhisattva is certain to be foremost among such an assembly of great beings and is therefore also called a mahasattva.”

The Venerable Subhuti said to the Buddha: “World-Honored One! For what reason is such a great bodhisattva certain to be foremost among the assembly of great beings?”

The Buddha said: “Subhuti! It is because this great bodhisattva arouses a diamond-like mind that will resolutely never regress or deteriorate. Because of this mind, the bodhisattva is certain to be foremost among the assembly of great beings.”

The Venerable Subhuti said to the Buddha: “World-Honored One! What is the diamond-like mind of a great bodhisattva?”

The Buddha said: “Subhuti! If a great bodhisattva gives rise to this thought: I shall don firm armor and, upon the vast field of birth and death, crush the innumerable hostile afflictions; I shall dry up the immeasurably deep and vast ocean of birth and death; I shall relinquish every burden of life and body, as well as all inner and outer possessions; with a mind of equality, I shall bring great benefit to all sentient beings; by means of the Dharma of the Three Vehicles, I shall liberate all sentient beings and cause them all to enter nirvana in the realm of nirvana without remainder; although I shall cause all sentient beings to attain cessation by means of the Dharma of the Three Vehicles, in truth I shall see no sentient being who attains cessation;

I shall understand all dharmas exactly as they truly are, as neither arising nor ceasing; with a mind corresponding to the knowledge of all knowledge, I shall single-mindedly cultivate the six paramitas; I shall train in all dharmas until I have thoroughly comprehended them and entered the wondrous wisdom that pervades them; I shall comprehend the Dharma gateway that reaches the single principle of all characteristics of dharmas; I shall comprehend the Dharma gateway that reaches the two principles of all characteristics of dharmas, up to the Dharma gateway that reaches boundless principles; with respect to all dharmas, I shall train until I comprehend the wondrous wisdom of the Dharma that reaches the single principle;

with respect to all dharmas, I shall train until I comprehend the wondrous wisdom of the Dharma gateway that reaches the two principles, up to comprehending the wondrous wisdom of the Dharma gateway that reaches boundless principles; I shall train in and bring forth the boundless Dharma gateways of meditative absorption and the immeasurable Dharma gateways of the formless attainments; I shall train in and bring forth the boundless thirty-seven factors of enlightenment, the three gateways to liberation, and the six Dharma gateways that lead to the other shore;

I shall train in and bring forth the boundless Dharma gateways of the five kinds of eyes, the six superknowledges, the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, the knowledge of all dharmas, the knowledge of the aspects of the paths, and the knowledge of all aspects.

Subhuti! This is called the diamond-like mind of a great bodhisattva.

“If a great bodhisattva, taking non-attainment as the skillful means, abides in this mind without relying upon oneself and giving rise to pride, the bodhisattva is certain to be foremost among the assembly of great beings.

“Furthermore, Subhuti! If a great bodhisattva gives rise to this thought: Among all the sentient beings in the hell realms, the animal realm, the realm of ghosts, the human realm, and the heavenly realms, whoever undergoes suffering and torment, I shall undergo it in their place so that they may attain peace and happiness; if a great bodhisattva gives rise to this thought: For the sake of a single sentient being, I shall pass through immeasurable hundreds of thousands of innumerable great kalpas, undergoing intense suffering in the hells, and by innumerable skillful means I shall teach and transform that being, causing that being to realize nirvana without remainder;

successively in this manner, for the sake of all sentient beings, for each and every sentient being I shall pass through immeasurable hundreds of thousands of innumerable great kalpas, undergoing intense suffering in the hells, and for the sake of each sentient being I shall likewise employ innumerable skillful means to teach and transform that being, causing that being to realize nirvana without remainder; after accomplishing this, I shall plant my own roots of virtue and then pass through immeasurable hundreds of thousands of innumerable great kalpas, completing the provisions for cultivating bodhi, and only afterward shall I realize the fruit of unsurpassed enlightenment.

Subhuti! This is called the diamond-like mind of a great bodhisattva.

“If a great bodhisattva, taking non-attainment as the skillful means, abides in this mind without relying upon oneself and giving rise to pride, the bodhisattva is certain to be foremost among the assembly of great beings.

“Furthermore, Subhuti! It is because this great bodhisattva arouses an excellent and vast mind that will resolutely never regress or deteriorate. Because of this mind, the bodhisattva is certain to be foremost among the assembly of great beings.”

The Venerable Subhuti said to the Buddha: “World-Honored One! What is called the excellent and vast mind of a great bodhisattva?”

The Buddha said: “Subhuti! If a great bodhisattva gives rise to this thought: From the first arising of the aspiration until I realize the fruit of unsurpassed enlightenment, throughout that interval I vow never to give rise to a mind of sensual desire, anger, delusion, wrath, resentment, concealment, vexation, deceit, flattery, jealousy, stinginess, arrogance, harmfulness, wrong views, conceit, and so forth; nor shall I give rise to a mind inclined toward the stages of the shravakas or pratyekabuddhas—then, Subhuti, this is called the excellent and vast mind of a great bodhisattva.

“If a great bodhisattva, taking non-attainment as the skillful means, abides in this mind without relying upon it and giving rise to pride, the bodhisattva is certain to be foremost among the assembly of great beings.

“Furthermore, Subhuti! It is because this great bodhisattva arouses an unshakable mind that will resolutely never regress or deteriorate. Because of this mind, the bodhisattva is certain to be foremost among the assembly of great beings.”

The Venerable Subhuti said to the Buddha: “World-Honored One! What is called the unshakable mind of a great bodhisattva?”

The Buddha said: “Subhuti! If a great bodhisattva gives rise to this thought: With a mind corresponding to the knowledge of all knowledge, I shall cultivate and bring forth every practice and every application in my endeavors—then, Subhuti, this is called the unshakable mind of a great bodhisattva.

“If a great bodhisattva, taking non-attainment as the skillful means, abides in this mind without relying upon oneself and giving rise to pride, the bodhisattva is certain to be foremost among the assembly of great beings.

“Furthermore, Subhuti! It is because this great bodhisattva arouses a mind dedicated to benefit and happiness that will resolutely never be shaken. Because of this mind, the bodhisattva is certain to be foremost among the assembly of great beings.”

The Venerable Subhuti said to the Buddha: “World-Honored One! What is called the mind dedicated to benefit and happiness of a great bodhisattva?”

The Buddha said: “Subhuti! If a great bodhisattva gives rise to this thought: Until the end of future time, for all sentient beings I shall be a refuge, a bridge, a vessel, a shore, and an island; I shall rescue, protect, and never abandon them—then, Subhuti, this is called the mind dedicated to benefit and happiness of a great bodhisattva.

“If a great bodhisattva, taking non-attainment as the skillful means, abides in this mind without relying upon oneself and giving rise to pride, the bodhisattva is certain to be foremost among the assembly of great beings.”

Furthermore, Subhuti! Because this great bodhisattva, when cultivating prajnaparamita, always delights in the Dharma, cherishes the Dharma, rejoices in the Dharma, and takes joy in the Dharma, for this reason he will assuredly become foremost among the assembly of great sentient beings.

The Venerable Subhuti said to the Buddha: Blessed One! What is this Dharma, and why does a great bodhisattva, when cultivating prajnaparamita, always delight in, cherish, rejoice in, and take joy in that Dharma?

The Buddha said: Subhuti! What is called Dharma means that all sentient beings and all form and non-form dharmas are devoid of intrinsic nature and cannot be apprehended, while their true character is indestructible; this is called Dharma. To delight in the Dharma means to arouse aspiration, longing, and a quest for that Dharma. To cherish the Dharma means to praise the qualities of that Dharma. To rejoice in the Dharma means joyfully and faithfully to accept and retain that Dharma. To take joy in the Dharma means to admire that Dharma and cultivate it wholeheartedly.

Subhuti! Thus, when a great bodhisattva cultivates prajnaparamita, employing non-apprehension as skillful means, he always delights in the Dharma, cherishes the Dharma, rejoices in the Dharma, and takes joy in the Dharma. Nor does he become arrogant and conceited through reliance upon himself. Therefore, he will assuredly become foremost among the assembly of great sentient beings.

Furthermore, Subhuti! Because this great bodhisattva, when cultivating prajnaparamita, employs non-apprehension as skillful means and abides in inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate-meaning emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of original nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of intrinsic nature, and the emptiness of the intrinsic nature of nonexistence,

he will assuredly become foremost among the assembly of great sentient beings.

Furthermore, Subhuti! Because this great bodhisattva, when cultivating prajnaparamita, employs non-apprehension as skillful means and abides in the four meditative absorptions, the four immeasurables, and the four formless concentrations, he will assuredly become foremost among the assembly of great sentient beings.

Furthermore, Subhuti! Because this great bodhisattva, when cultivating prajnaparamita, employs non-apprehension as skillful means and abides in the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path, he will assuredly become foremost among the assembly of great sentient beings.

Furthermore, Subhuti! Because this great bodhisattva, when cultivating prajnaparamita, employs non-apprehension as skillful means and abides in the Dharma gates of liberation through emptiness, signlessness, and wishlessness, he will assuredly become foremost among the assembly of great sentient beings.

Furthermore, Subhuti! Because this great bodhisattva, when cultivating prajnaparamita, employs non-apprehension as skillful means and abides in the perfections of generosity, pure morality, patient acceptance, diligence, meditative absorption, and prajnaparamita, he will assuredly become foremost among the assembly of great sentient beings.

Furthermore, Subhuti! Because this great bodhisattva, when cultivating prajnaparamita, employs non-apprehension as skillful means and abides in the five kinds of eyes and the six superknowledges, he will assuredly become foremost among the assembly of great sentient beings.

Furthermore, Subhuti! Because this great bodhisattva, when cultivating prajnaparamita, employs non-apprehension as skillful means and abides in the Buddha’s ten powers, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, he will assuredly become foremost among the assembly of great sentient beings.

Furthermore, Subhuti! Because this great bodhisattva, when cultivating prajnaparamita, employs non-apprehension as skillful means and abides in the vajra-like samadhi, and so on up to employing non-apprehension as skillful means and abiding in the samadhi of non-attachment, the unconditioned, non-defilement, and liberation like space, he will assuredly become foremost among the assembly of great sentient beings.

Subhuti! For reasons such as these, this great bodhisattva will assuredly become foremost among the assembly of great sentient beings. Subhuti! Therefore, a bodhisattva is also called a mahasattva.

At that time, the Venerable Shariputra said to the Buddha: Blessed One! I too wish to explain the meaning by which a bodhisattva is also called a mahasattva.

The Buddha said: Shariputra! Speak as you wish.

Shariputra said: Blessed One! Because bodhisattvas constantly teach the Dharma to sentient beings, employing non-apprehension as skillful means, in order to eliminate the view of a self, the view of a sentient being, the view of a life-continuum, the view of one who is born, the view of one who is nurtured, the view of one who matures, the view of one who transmigrates, the view of a person born from a person, the view of a supreme self, the view of an agent, the view of one who causes others to act, the view of one who creates karma, the view of one who causes others to create karma, the view of one who personally experiences karmic results, the view of one who causes others to experience karmic results, the view of a knower, and the view of a seer,

such a bodhisattva is also called a mahasattva.

Blessed One! Because bodhisattvas constantly teach the Dharma to sentient beings, employing non-apprehension as skillful means, in order to eliminate the view of permanence and the view of annihilation, such a bodhisattva is also called a mahasattva.

Blessed One! Because bodhisattvas constantly teach the Dharma to sentient beings, employing non-apprehension as skillful means, in order to eliminate the view of existence and the view of nonexistence, such a bodhisattva is also called a mahasattva.

Blessed One! Because bodhisattvas constantly teach the Dharma to sentient beings, employing non-apprehension as skillful means, in order to eliminate views concerning the skandhas, views concerning the ayatanas, views concerning the dhatus, views concerning the truths, and views concerning dependent origination, such a bodhisattva is also called a mahasattva.

Blessed One! Because bodhisattvas constantly teach the Dharma to sentient beings, employing non-apprehension as skillful means, in order to eliminate views concerning the four meditative absorptions, views concerning the four immeasurables, and views concerning the four formless concentrations, such a bodhisattva is also called a mahasattva.

Blessed One! Because bodhisattvas constantly teach the Dharma to sentient beings, employing non-apprehension as skillful means, in order to eliminate views concerning the four foundations of mindfulness, views concerning the four right efforts, views concerning the four bases of spiritual power, views concerning the five faculties, views concerning the five powers, views concerning the seven factors of enlightenment, and views concerning the eightfold noble path, such a bodhisattva is also called a mahasattva.

Blessed One! Because bodhisattvas constantly teach the Dharma to sentient beings, employing non-apprehension as skillful means, in order to eliminate views concerning the three Dharma gates of liberation and views concerning the six perfections, such a bodhisattva is also called a mahasattva.

Blessed One! Because bodhisattvas constantly teach the Dharma to sentient beings, employing non-apprehension as skillful means, in order to eliminate views concerning the five kinds of eyes and views concerning the six superknowledges, such a bodhisattva is also called a mahasattva.

Blessed One! Because bodhisattvas constantly teach the Dharma to sentient beings, employing non-apprehension as skillful means, in order to eliminate views concerning the Buddha’s ten powers, views concerning the four fearlessnesses, views concerning the four unobstructed understandings, views concerning great loving-kindness, great compassion, great sympathetic joy, and great equanimity, views concerning the eighteen distinctive qualities of a Buddha, views concerning the knowledge of all things, views concerning the knowledge of the aspects of the paths, and views concerning the knowledge of all aspects, such a bodhisattva is also called a mahasattva.

“World-Honored One! Because bodhisattvas, always for the sake of sentient beings and taking non-attainment as skillful means, teach the Dharma to eliminate views concerning the maturation of sentient beings, views concerning the purification of Buddha lands, views concerning bodhisattvas, views concerning the Buddha, and views concerning turning the Dharma wheel, these bodhisattvas are also called mahasattvas.

“World-Honored One! In brief, because bodhisattvas, always for the sake of sentient beings and taking non-attainment as skillful means, teach the Dharma to eliminate all views, these bodhisattvas are also called mahasattvas.”

At that time, the Venerable Subhuti asked Sariputra, “If great bodhisattvas, always for the sake of sentient beings and taking non-attainment as skillful means, teach the Dharma to eliminate various views, then for what reason would great bodhisattvas themselves take attainment as skillful means and give rise to views concerning form; views concerning feeling, perception, volitional formations, and consciousness; views concerning the eye ayatana and views concerning the ear, nose, tongue, body, and mind ayatanas; views concerning the form ayatana and views concerning the sound, odor, taste, tangible-object, and dharma ayatanas; views concerning the eye dhatu, form dhatu, eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition;

views concerning the ear dhatu, sound dhatu, ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition; views concerning the nose dhatu, odor dhatu, nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition; views concerning the tongue dhatu, taste dhatu, tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition; views concerning the body dhatu, tangible-object dhatu, body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition; views concerning the mind dhatu, dharma dhatu, mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition;

views concerning the earth dhatu and views concerning the water, fire, wind, space, and consciousness dhatus; views concerning the noble truth of suffering and views concerning the noble truths of the origin, cessation, and path; views concerning ignorance and views concerning volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress; views concerning the four dhyanas and views concerning the four immeasurables and the four formless concentrations; views concerning the four foundations of mindfulness and views concerning the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and eightfold noble path;

views concerning the emptiness gateway to liberation and views concerning the signless and wishless gateways to liberation; views concerning the perfection of generosity and views concerning the perfections of ethical discipline, patience, diligence, dhyana, and prajnaparamita; views concerning the five kinds of eyes and views concerning the six superknowledges; views concerning the Buddha’s ten powers and views concerning the four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, eighteen distinctive qualities of a Buddha, knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects;

views concerning the maturation of sentient beings, views concerning the purification of Buddha lands, views concerning bodhisattvas, views concerning the Buddha, and views concerning turning the Dharma wheel?”

The Venerable Sariputra replied to Subhuti, “If great bodhisattvas, when cultivating prajnaparamita, lack skillful means and take attainment as skillful means, they give rise to views concerning form and views concerning feeling, perception, volitional formations, and consciousness, up to and including views concerning the Buddha and views concerning turning the Dharma wheel. Such great bodhisattvas do not always, for the sake of sentient beings and taking non-attainment as skillful means, teach the Dharma to eliminate various views.

“If great bodhisattvas, when cultivating prajnaparamita, possess skillful means and always, for the sake of sentient beings and taking non-attainment as skillful means, teach the Dharma to eliminate various views, then these great bodhisattvas do not give rise to views concerning form or views concerning feeling, perception, volitional formations, and consciousness, up to and including views concerning the Buddha or views concerning turning the Dharma wheel.”

At that time, the Venerable Subhuti said to the Buddha, “World-Honored One! I too wish to explain the meaning by reason of which bodhisattvas are also called mahasattvas.”

The Buddha said, “Subhuti! Speak as you wish.”

Subhuti said, “World-Honored One! Because bodhisattvas generate bodhicitta for the sake of the knowledge of all-knowing knowledge—an unsurpassed mind, a mind unconnected with any sravaka or pratyekabuddha—and yet do not cling even to such minds, these bodhisattvas are also called mahasattvas. Why is this? World-Honored One! Because the mind of that knowledge of all-knowing knowledge is truly uncontaminated and does not fall within the three realms; the mind that seeks the knowledge of all-knowing knowledge is likewise uncontaminated and does not fall within the three realms. Since one should not cling to such a mind, these bodhisattvas are also called mahasattvas.”

At that time, Sariputra asked Subhuti, “What is the unsurpassed mind of great bodhisattvas, the mind unconnected with any sravaka or pratyekabuddha?”

Subhuti replied, “From the time they first generate the aspiration, great bodhisattvas do not see any dharma as arising or ceasing, decreasing or increasing, coming or going, defiled or purified. Sariputra! If they do not see any dharma as arising or ceasing, decreasing or increasing, coming or going, defiled or purified, and also do not see any mind of a sravaka, mind of a pratyekabuddha, mind of a bodhisattva, or mind of a Tathagata, then, Sariputra, this is the unsurpassed mind of great bodhisattvas, the mind unconnected with sravakas or pratyekabuddhas. Great bodhisattvas do not cling even to such a mind.”

At that time, Sariputra asked Subhuti: If one should not cling to such a mind, then one should likewise not cling to any mind of foolish ordinary beings, shravakas, pratyekabuddhas, and so forth; one should not cling to a mind associated with form, nor should one cling to a mind associated with feeling, perception, formations, or consciousness; one should not cling to a mind associated with the eye ayatana, nor should one cling to a mind associated with the ear, nose, tongue, body, or mind ayatana; one should not cling to a mind associated with the form ayatana, nor should one cling to a mind associated with the sound, odor, taste, tangible object, or Dharma ayatana;

one should not cling to a mind associated with the eye dhatu, nor should one cling to a mind associated with the form dhatu, the eye-consciousness dhatu, eye-contact, or any feelings arising with eye-contact as their condition; one should not cling to a mind associated with the ear dhatu, nor should one cling to a mind associated with the sound dhatu, the ear-consciousness dhatu, ear-contact, or any feelings arising with ear-contact as their condition; one should not cling to a mind associated with the nose dhatu, nor should one cling to a mind associated with the odor dhatu, the nose-consciousness dhatu, nose-contact, or any feelings arising with nose-contact as their condition;

one should not cling to a mind associated with the tongue dhatu, nor should one cling to a mind associated with the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or any feelings arising with tongue-contact as their condition; one should not cling to a mind associated with the body dhatu, nor should one cling to a mind associated with the tangible-object dhatu, the body-consciousness dhatu, body-contact, or any feelings arising with body-contact as their condition; one should not cling to a mind associated with the mind dhatu, nor should one cling to a mind associated with the Dharma dhatu, the mind-consciousness dhatu, mind-contact, or any feelings arising with mind-contact as their condition;

one should not cling to a mind associated with the earth dhatu, nor should one cling to a mind associated with the water, fire, wind, space, or consciousness dhatu; one should not cling to a mind associated with the Noble Truth of suffering, nor should one cling to a mind associated with the Noble Truths of the origin, cessation, or path; one should not cling to a mind associated with ignorance, nor should one cling to a mind associated with formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, or distress; one should not cling to a mind associated with the four dhyanas, nor should one cling to a mind associated with the four immeasurables or the four formless absorptions;

one should not cling to a mind associated with the four foundations of mindfulness, nor should one cling to a mind associated with the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path; one should not cling to a mind associated with the liberation gateway of emptiness, nor should one cling to a mind associated with the liberation gateways of signlessness or wishlessness; one should not cling to a mind associated with the perfection of generosity, nor should one cling to a mind associated with the perfections of pure morality, patience, diligence, meditation, or prajnaparamita;

one should not cling to a mind associated with the five kinds of eyes, nor should one cling to a mind associated with the six superknowledges; one should not cling to a mind associated with the Buddha’s ten powers, nor should one cling to a mind associated with the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, the knowledge of all things, the knowledge of all aspects of the path, or the knowledge of all aspects.

Why? Because all such minds are devoid of the nature of mind, are they not?

Subhuti replied: So it is! So it is! It is exactly as you have said.

At that time, Sariputra asked Subhuti: If all minds, because they lack the intrinsic nature of mind, should not be grasped, then form, because it lacks the intrinsic nature of form, should not be grasped; feeling, perception, formations, and consciousness, because they lack the intrinsic natures of feeling, perception, formations, and consciousness, should likewise not be grasped; the eye ayatana, because it lacks the intrinsic nature of the eye ayatana, should not be grasped, while the ear, nose, tongue, body, and mind ayatanas, because they lack the intrinsic natures of the ear, nose, tongue, body, and mind ayatanas, should likewise not be grasped;

the form ayatana, because it lacks the intrinsic nature of the form ayatana, should not be grasped, while the sound, odor, taste, tangible-object, and dharma ayatanas, because they lack the intrinsic natures of the sound, odor, taste, tangible-object, and dharma ayatanas, should likewise not be grasped; the eye dhatu, because it lacks the intrinsic nature of the eye dhatu, should not be grasped, while the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition, because they lack the intrinsic natures of the form dhatu through the feelings arising with eye-contact as condition, should likewise not be grasped;

the ear dhatu, because it lacks the intrinsic nature of the ear dhatu, should not be grasped, while the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition, because they lack the intrinsic natures of the sound dhatu through the feelings arising with ear-contact as condition, should likewise not be grasped; the nose dhatu, because it lacks the intrinsic nature of the nose dhatu, should not be grasped, while the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition, because they lack the intrinsic natures of the odor dhatu through the feelings arising with nose-contact as condition, should likewise not be grasped;

the tongue dhatu, because it lacks the intrinsic nature of the tongue dhatu, should not be grasped, while the taste dhatu, the tongue dhatu, tongue-contact, and the feelings arising with tongue-contact as condition, because they lack the intrinsic natures of the taste dhatu through the feelings arising with tongue-contact as condition, should likewise not be grasped; the body dhatu, because it lacks the intrinsic nature of the body dhatu, should not be grasped, while the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition, because they lack the intrinsic natures of the tangible-object dhatu through the feelings arising with body-contact as condition, should likewise not be grasped;

the mind dhatu, because it lacks the intrinsic nature of the mind dhatu, should not be grasped, while the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition, because they lack the intrinsic natures of the dharma dhatu through the feelings arising with mind-contact as condition, should likewise not be grasped; the earth dhatu, because it lacks the intrinsic nature of the earth dhatu, should not be grasped, while the water, fire, wind, space, and consciousness dhatus, because they lack the intrinsic natures of the water, fire, wind, space, and consciousness dhatus, should likewise not be grasped;

the Noble Truth of suffering, because it lacks the intrinsic nature of the Noble Truth of suffering, should not be grasped, while the Noble Truths of origin, cessation, and the path, because they lack the intrinsic natures of the Noble Truths of origin, cessation, and the path, should likewise not be grasped; ignorance, because it lacks the intrinsic nature of ignorance, should not be grasped, while formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress, because they lack the intrinsic natures of formations through aging and death, sorrow, lamentation, pain, grief, and distress, should likewise not be grasped;

the four meditative absorptions, because they lack the intrinsic nature of the four meditative absorptions, should not be grasped, while the four immeasurables and the four formless attainments, because they lack the intrinsic natures of the four immeasurables and the four formless attainments, should likewise not be grasped; the four foundations of mindfulness, because they lack the intrinsic nature of the four foundations of mindfulness, should not be grasped, while the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path, because they lack the intrinsic natures of the four right efforts through the Noble Eightfold Path, should likewise not be grasped;

the liberation gateway of emptiness, because it lacks the intrinsic nature of the liberation gateway of emptiness, should not be grasped, while the liberation gateways of signlessness and wishlessness, because they lack the intrinsic natures of the liberation gateways of signlessness and wishlessness, should likewise not be grasped; the perfection of generosity, because it lacks the intrinsic nature of the perfection of generosity, should not be grasped, while the perfections of ethical discipline, patience, diligence, meditative absorption, and prajnaparamita, because they lack the intrinsic natures of the perfection of ethical discipline through prajnaparamita, should likewise not be grasped;

the five kinds of eyes, because they lack the intrinsic nature of the five kinds of eyes, should not be grasped, while the six superknowledges, because they lack the intrinsic nature of the six superknowledges, should likewise not be grasped; the Buddha’s ten powers, because they lack the intrinsic nature of the Buddha’s ten powers, should not be grasped, while the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, the wisdom of all-knowledge, the wisdom of the aspects of the path, and the wisdom of all aspects, because they lack the intrinsic natures of the four fearlessnesses through the wisdom of all aspects, should likewise not be grasped.

Is this not so?

Subhuti replied: So it is! So it is! It is exactly as you have said.

Sariputra asked Subhuti: If the mind of the wisdom of all-knowledge is truly uncontaminated and does not fall within the three realms, then all the minds of foolish ordinary beings, sravakas, pratyekabuddhas, and others must also be truly uncontaminated and not fall within the three realms. Why? Because the intrinsic nature of such minds is also empty. Why? Because the intrinsic nature of the emptiness of dharmas is truly uncontaminated and does not fall within the three realms. Is this not so?

Subhuti replied: So it is! So it is! It is exactly as you have said.

Sariputra asked: Form must also be truly uncontaminated and not fall within the three realms; feeling, perception, formations, and consciousness must also be truly uncontaminated and not fall within the three realms. Why? Because the intrinsic natures of form, feeling, perception, formations, and consciousness are all empty. Why? Because the intrinsic nature of the emptiness of dharmas is truly uncontaminated and does not fall within the three realms. Is this not so?

Subhuti replied: So it is! So it is! It is exactly as you have said.

Sariputra asked: The eye ayatana must also be truly uncontaminated and not fall within the three realms; the ear, nose, tongue, body, and mind ayatanas must also be truly uncontaminated and not fall within the three realms. Why? Because the intrinsic natures of the eye, ear, nose, tongue, body, and mind ayatanas are all empty. Why? Because the intrinsic nature of the emptiness of dharmas is truly uncontaminated and does not fall within the three realms. Is this not so?

Subhuti replied: So it is! So it is! It is exactly as you have said.

Sariputra asked: The form ayatana must also be truly uncontaminated and not fall within the three realms; the sound, odor, taste, tangible-object, and dharma ayatanas must also be truly uncontaminated and not fall within the three realms. Why? Because the intrinsic natures of the form, sound, odor, taste, tangible-object, and dharma ayatanas are all empty. Why? Because the intrinsic nature of the emptiness of dharmas is truly uncontaminated and does not fall within the three realms. Is this not so?

Subhuti replied: So it is! So it is! It is exactly as you have said.

Sariputra asked: The eye dhatu must also be truly uncontaminated and not fall within the three realms; the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition must also be truly uncontaminated and not fall within the three realms. Why? Because the intrinsic natures of the eye dhatu through the feelings arising with eye-contact as condition are all empty. Why? Because the intrinsic nature of the emptiness of dharmas is truly uncontaminated and does not fall within the three realms. Is this not so?

Subhuti replied: So it is! So it is! It is exactly as you have said.

Sariputra asked: The ear dhatu must also be truly uncontaminated and not fall within the three realms; the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition must also be truly uncontaminated and not fall within the three realms. Why? Because the intrinsic natures of the ear dhatu through the feelings arising with ear-contact as condition are all empty. Why? Because the intrinsic nature of the emptiness of dharmas is truly uncontaminated and does not fall within the three realms. Is this not so?

Subhuti replied: So it is! So it is! It is exactly as you have said.

Śāriputra asked: “The nose dhatu must also be truly undefiled and not fall within the three realms; the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition must likewise be truly undefiled and not fall within the three realms. Why? Because the nose dhatu through the feelings arising with nose-contact as condition are all empty in their intrinsic nature. Why? Because the intrinsic nature of the emptiness of dharmas is truly undefiled and does not fall within the three realms, is it not so?”

Subhūti replied: “So it is! So it is! It is exactly as you have said.”

Śāriputra asked: “The tongue dhatu must also be truly undefiled and not fall within the three realms; the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition must likewise be truly undefiled and not fall within the three realms. Why? Because the tongue dhatu through the feelings arising with tongue-contact as condition are all empty in their intrinsic nature. Why? Because the intrinsic nature of the emptiness of dharmas is truly undefiled and does not fall within the three realms, is it not so?”

Subhūti replied: “So it is! So it is! It is exactly as you have said.”

Śāriputra asked: “The body dhatu must also be truly undefiled and not fall within the three realms; the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition must likewise be truly undefiled and not fall within the three realms. Why? Because the body dhatu through the feelings arising with body-contact as condition are all empty in their intrinsic nature. Why? Because the intrinsic nature of the emptiness of dharmas is truly undefiled and does not fall within the three realms, is it not so?”

Subhūti replied: “So it is! So it is! It is exactly as you have said.”

Śāriputra asked: “The mind dhatu must also be truly undefiled and not fall within the three realms; the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition must likewise be truly undefiled and not fall within the three realms. Why? Because the mind dhatu through the feelings arising with mind-contact as condition are all empty in their intrinsic nature. Why? Because the intrinsic nature of the emptiness of dharmas is truly undefiled and does not fall within the three realms, is it not so?”

Subhūti replied: “So it is! So it is! It is exactly as you have said.”

Śāriputra asked: “The earth dhatu must also be truly undefiled and not fall within the three realms; the water, fire, wind, space, and consciousness dhatus must likewise be truly undefiled and not fall within the three realms. Why? Because the earth, water, fire, wind, space, and consciousness dhatus are all empty in their intrinsic nature. Why? Because the intrinsic nature of the emptiness of dharmas is truly undefiled and does not fall within the three realms, is it not so?”

Subhūti replied: “So it is! So it is! It is exactly as you have said.”

Śāriputra asked: “The Noble Truth of suffering must also be truly undefiled and not fall within the three realms; the Noble Truths of the origin of suffering, cessation, and the path must likewise be truly undefiled and not fall within the three realms. Why? Because the Noble Truths of suffering, its origin, its cessation, and the path are all empty in their intrinsic nature. Why? Because the intrinsic nature of the emptiness of dharmas is truly undefiled and does not fall within the three realms, is it not so?”

Subhūti replied: “So it is! So it is! It is exactly as you have said.”

Śāriputra asked: “Ignorance must also be truly undefiled and not fall within the three realms; formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress must likewise be truly undefiled and not fall within the three realms. Why? Because ignorance through aging and death, sorrow, lamentation, pain, grief, and distress are all empty in their intrinsic nature. Why? Because the intrinsic nature of the emptiness of dharmas is truly undefiled and does not fall within the three realms, is it not so?”

Subhūti replied: “So it is! So it is! It is exactly as you have said.”

Śāriputra asked: “The four meditative absorptions must also be truly undefiled and not fall within the three realms; the four immeasurables and the four formless concentrations must likewise be truly undefiled and not fall within the three realms. Why? Because the four meditative absorptions, the four immeasurables, and the four formless concentrations are all empty in their intrinsic nature. Why? Because the intrinsic nature of the emptiness of dharmas is truly undefiled and does not fall within the three realms, is it not so?”

Subhūti replied: “So it is! So it is! It is exactly as you have said.”

Śāriputra asked: “The four foundations of mindfulness must also be truly undefiled and not fall within the three realms; the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold Noble Path must likewise be truly undefiled and not fall within the three realms. Why? Because the four foundations of mindfulness through the eightfold Noble Path are all empty in their intrinsic nature. Why? Because the intrinsic nature of the emptiness of dharmas is truly undefiled and does not fall within the three realms, is it not so?”

Subhūti replied: “So it is! So it is! It is exactly as you have said.”

Śāriputra asked: “The gateway to liberation through emptiness must also be truly undefiled and not fall within the three realms; the gateways to liberation through signlessness and wishlessness must likewise be truly undefiled and not fall within the three realms. Why? Because the gateways to liberation through emptiness, signlessness, and wishlessness are all empty in their intrinsic nature. Why? Because the intrinsic nature of the emptiness of dharmas is truly undefiled and does not fall within the three realms, is it not so?”

Subhūti replied: “So it is! So it is! It is exactly as you have said.”

Śāriputra asked: “The prajnaparamita of generosity must also be truly undefiled and not fall within the three realms; the prajnaparamitas of pure morality, patient acceptance, diligence, meditative absorption, and wisdom must likewise be truly undefiled and not fall within the three realms. Why? Because the prajnaparamita of generosity through the prajnaparamita of wisdom are all empty in their intrinsic nature. Why? Because the intrinsic nature of the emptiness of dharmas is truly undefiled and does not fall within the three realms, is it not so?”

Subhūti replied: “So it is! So it is! It is exactly as you have said.”

Śāriputra asked: “The five kinds of eyes must also be truly undefiled and not fall within the three realms; the six superknowledges must likewise be truly undefiled and not fall within the three realms. Why? Because the five kinds of eyes and the six superknowledges are all empty in their intrinsic nature. Why? Because the intrinsic nature of the emptiness of dharmas is truly undefiled and does not fall within the three realms, is it not so?”

Subhūti replied: “So it is! So it is! It is exactly as you have said.”

Śāriputra asked: “The Buddha’s ten powers must also be truly undefiled and not fall within the three realms; the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects must likewise be truly undefiled and not fall within the three realms. Why? Because the Buddha’s ten powers through the knowledge of all aspects are all empty in their intrinsic nature. Why? Because the intrinsic nature of the emptiness of dharmas is truly undefiled and does not fall within the three realms, is it not so?”

Subhūti replied: “So it is! So it is! It is exactly as you have said.”

At that time, Śāriputra asked Subhūti: “If dharmas such as mind and form lack the intrinsic natures of mind and form and should not be grasped or attached to, then all dharmas must be equal, without any distinction, is it not so?”

Subhūti replied: “So it is! So it is! It is exactly as you have said.”

Śāriputra asked: “If all dharmas are definitively without distinction, why does the Tathagata teach that dharmas such as mind and form possess various distinctions?”

Subhūti replied: “The Tathagata speaks of such various distinctions only in accordance with worldly convention, not in terms of ultimate truth.”

At that time, Śāriputra asked Subhūti: “If all the dharmas such as mind and form belonging to foolish ordinary beings, śrāvakas, pratyekabuddhas, bodhisattvas, and Tathagatas are empty in their intrinsic nature, truly undefiled, and do not fall within the three realms, then noble ones and ordinary beings, as well as omniscience and that which is not omniscience, must all be equal, without any distinction, is it not so?”

Subhūti replied: “So it is! So it is! It is exactly as you have said.”

Śāriputra asked: “If ordinary beings and noble ones are definitively without distinction, why does the Tathagata teach that there are various distinctions between ordinary beings and noble ones?”

Subhūti replied: “This too is because the Tathagata speaks of these various distinctions in accordance with worldly convention, not in terms of ultimate truth.”

Shariputra! Thus, when a great bodhisattva practices prajnaparamita, by taking non-attainment as skillful means, he brings forth the aspiration for bodhi, the unsurpassed mind, a mind that is not bound to any shravaka or pratyekabuddha, that does not depend upon or cling to them; nor does he grasp any dharma. For this reason, he is called a mahasattva.

At that time, the Venerable Purna Maitrayaniputra addressed the Buddha: “Blessed One! I too wish to explain the reason why a bodhisattva is also called a mahasattva.”

The Buddha said: “Purna Maitrayaniputra! Speak as you wish.”

Purna Maitrayaniputra said: “Blessed One! Because bodhisattvas, wishing to benefit and bring happiness to all sentient beings, don the armor of great merit, set their minds upon the Great Vehicle, and rely upon the Great Vehicle, they are also called mahasattvas.”

Shariputra then asked Purna Maitrayaniputra: “Why does a great bodhisattva, wishing to benefit and bring happiness to all sentient beings, don the armor of great merit?”

Purna Maitrayaniputra replied: “Shariputra! A great bodhisattva practices the bodhi conduct not merely so that a small number of sentient beings may gain benefit and happiness, but so that all sentient beings may gain benefit and happiness. Therefore, he practices the bodhi conduct. Shariputra! This is called a great bodhisattva donning the armor of great merit because he wishes to benefit and bring happiness to all sentient beings.

“Furthermore, Shariputra! When a great bodhisattva abides in the perfection of generosity and practices the perfection of generosity, he does so not merely so that a small number of sentient beings may gain benefit and happiness, but precisely so that all sentient beings may gain benefit and happiness. Therefore, he practices the perfection of generosity.

“Shariputra! When a great bodhisattva abides in the perfection of pure morality and practices the perfection of pure morality, he does so not merely so that a small number of sentient beings may gain benefit and happiness, but precisely so that all sentient beings may gain benefit and happiness. Therefore, he practices the perfection of pure morality.

“Shariputra! When a great bodhisattva abides in the perfection of patient acceptance and practices the perfection of patient acceptance, he does so not merely so that a small number of sentient beings may gain benefit and happiness, but precisely so that all sentient beings may gain benefit and happiness. Therefore, he practices the perfection of patient acceptance.

“Shariputra! When a great bodhisattva abides in the perfection of diligence and practices the perfection of diligence, he does so not merely so that a small number of sentient beings may gain benefit and happiness, but precisely so that all sentient beings may gain benefit and happiness. Therefore, he practices the perfection of diligence.

“Shariputra! When a great bodhisattva abides in the perfection of meditative concentration and practices the perfection of meditative concentration, he does so not merely so that a small number of sentient beings may gain benefit and happiness, but precisely so that all sentient beings may gain benefit and happiness. Therefore, he practices the perfection of meditative concentration.

“Shariputra! When a great bodhisattva abides in prajnaparamita and practices prajnaparamita, he does so not merely so that a small number of sentient beings may gain benefit and happiness, but precisely so that all sentient beings may gain benefit and happiness. Therefore, he practices prajnaparamita.

“Shariputra! This is called a great bodhisattva donning the armor of great merit because he wishes to benefit and bring happiness to all sentient beings.

“Furthermore, Shariputra! When a great bodhisattva dons the armor of great merit, the benefit and happiness he brings to sentient beings are not restricted. That is, he does not think: ‘I shall teach and transform this many sentient beings, causing them to attain nirvana without remainder, but I shall not cause that many sentient beings to attain it. I shall teach and transform this many sentient beings, causing them to abide in the fruit of supreme awakening, but I shall not cause that many sentient beings to abide therein.’ Rather, this great bodhisattva causes all sentient beings to attain nirvana without remainder and to abide in the fruit of supreme awakening. Thus does he don the armor of great merit.

“Furthermore, Shariputra! A great bodhisattva gives rise to this thought: ‘I should myself perfect the perfection of generosity and should also teach and transform all sentient beings, causing them to practice the perfection of generosity until it is perfected. I should myself perfect the perfections of pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita, and should also teach and transform all sentient beings, causing them to practice the perfection of pure morality through prajnaparamita until they are perfected.

I should myself abide in inner emptiness and should also teach and transform all sentient beings, causing them to abide in inner emptiness. I should myself abide in outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence;

and I should also teach and transform all sentient beings, causing them to abide in outer emptiness through the emptiness of the self-nature of nonexistence.

I should myself abide in the four meditative absorptions and should also teach and transform all sentient beings, causing them to practice the four meditative absorptions. I should myself abide in the four immeasurables and the four formless concentrations and should also teach and transform all sentient beings, causing them to practice the four immeasurables and the four formless concentrations. I should myself abide in the four foundations of mindfulness and should also teach and transform all sentient beings, causing them to practice the four foundations of mindfulness.

I should myself abide in the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path; and I should also teach and transform all sentient beings, causing them to practice the four right efforts through the eightfold noble path. I should myself abide in the Dharma gateway of liberation through emptiness and should also teach and transform all sentient beings, causing them to practice the Dharma gateway of liberation through emptiness.

I should myself abide in the Dharma gateways of liberation through signlessness and wishlessness and should also teach and transform all sentient beings, causing them to practice the Dharma gateways of liberation through signlessness and wishlessness. I should myself abide in the five kinds of eyes and should also teach and transform all sentient beings, causing them to practice the five kinds of eyes. I should myself abide in the six superknowledges and should also teach and transform all sentient beings, causing them to practice the six superknowledges.

I should myself abide in the ten powers of a Buddha and should also teach and transform all sentient beings, causing them to practice the ten powers of a Buddha. I should myself abide in the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, the knowledge of all things, the knowledge of the characteristics of all paths, and the knowledge of all aspects; and I should also teach and transform all sentient beings, causing them to practice the four fearlessnesses through the knowledge of all aspects.’

“Shariputra! This is called a great bodhisattva donning the armor of great merit because he wishes to benefit and bring happiness to all sentient beings.”

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