大般若波羅蜜多經

04

Furthermore, Subhuti! When a great bodhisattva abides on the fifth ground, the Extremely Difficult to Conquer, he must abandon ten dharmas. What are the ten? First, he must abandon dwelling in households; second, he must abandon association with bhiksunis; third, he must abandon the households of the miserly; fourth, he must abandon contentious assemblies; fifth, he must abandon praising himself and disparaging others; sixth, he must abandon the ten unwholesome courses of karma; seventh, he must abandon overweening pride and arrogance; eighth, he must abandon inverted views; ninth, he must abandon doubt and indecision; tenth, he must abandon greed, hatred, and delusion.

Subhuti! When a great bodhisattva abides on the fifth ground, the Extremely Difficult to Conquer, he must always abandon these ten dharmas.

Furthermore, Subhuti! When a great bodhisattva abides on the sixth ground, the Manifest, he must perfect six dharmas. What are the six?

First, he must perfect the paramita of generosity; second, he must perfect the paramita of pure moral discipline; third, he must perfect the paramita of patient endurance; fourth, he must perfect the paramita of diligence; fifth, he must perfect the paramita of meditative concentration; sixth, he must perfect the prajnaparamita. He must also abandon six dharmas. What are the six?

First, he must abandon the mind of a sravaka; second, he must abandon the mind of a pratyekabuddha; third, he must abandon an afflicted mind; fourth, when he sees a supplicant approach, his mind must not become irritated or anxious; fifth, when relinquishing his possessions, his mind must be free from sorrow and regret; sixth, toward those who come to ask, he must be utterly free from arrogance and deceit.

Subhuti! When a great bodhisattva abides on the sixth ground, the Manifest, he must perfect these six dharmas and abandon these six dharmas.

Furthermore, Subhuti! When a great bodhisattva abides on the seventh ground, the Far-Going, he must abandon twenty dharmas. What are the twenty?

First, he must abandon attachment to a self, attachment to a sentient being, and so forth, up to attachment to a knower and attachment to a seer; second, he must abandon attachment to annihilationism; third, he must abandon attachment to eternalism; fourth, he must abandon attachment to characteristics; fifth, he must abandon attachment to views concerning causes; sixth, he must abandon attachment to name and form; seventh, he must abandon attachment to the skandhas; eighth, he must abandon attachment to the ayatanas; ninth, he must abandon attachment to the dhatus; tenth, he must abandon attachment to the Noble Truths; eleventh, he must abandon attachment to dependent origination; twelfth, he must abandon attachment to abiding in the three realms;

thirteenth, he must abandon attachment to all dharmas; fourteenth, he must abandon attachment to what is in accordance with reason and what is not in accordance with reason regarding all dharmas; fifteenth, he must abandon views and attachments that rely upon the Buddha; sixteenth, he must abandon views and attachments that rely upon the Dharma; seventeenth, he must abandon views and attachments that rely upon the Sangha; eighteenth, he must abandon views and attachments that rely upon moral discipline; nineteenth, he must abandon fear of the Dharma of emptiness; twentieth, he must abandon opposition to the nature of emptiness.

He must also perfect twenty dharmas. What are the twenty? First, he must perfect penetrating comprehension of emptiness; second, he must attain the perfection of signlessness; third, he must perfect understanding of wishlessness; fourth, he must perfect purity of the three spheres; fifth, he must perfect a mind of compassion for sentient beings while remaining unattached to sentient beings; sixth, he must perfect the view of the equality of all dharmas while remaining unattached therein; seventh, he must perfect the view of the equality of all sentient beings while remaining unattached therein; eighth, he must perfect penetrating comprehension of the true principle while remaining unattached therein; ninth, he must perfect the wisdom of acceptance of the non-arising of dharmas;

tenth, he must perfect the teaching that all dharmas ultimately accord with the principle of the single characteristic; eleventh, he must perfect the elimination of conceptual discrimination; twelfth, he must perfect freedom from all perceptions; thirteenth, he must perfect freedom from all views and attachments; fourteenth, he must perfect freedom from afflictions; fifteenth, he must perfect samatha and vipasyana (calm abiding and insight); sixteenth, he must perfect the disciplining of the nature of mind; seventeenth, he must perfect the pacification of the nature of mind; eighteenth, he must perfect the unobstructed nature of wisdom; nineteenth, he must perfect freedom from defiling attachment;

twentieth, he must perfect the ability to travel to Buddha-realms at will and manifest his own body in the assemblies of the Buddhas.

Subhuti! When a great bodhisattva abides on the seventh ground, the Far-Going, he must abandon these twenty dharmas and perfect these twenty dharmas.

Furthermore, Subhuti! When a great bodhisattva abides on the eighth ground, the Immovable, he must perfect four dharmas. What are the four? First, he must perfect insight into the mental conduct of all sentient beings; second, he must perfect the sportive exercise of all supernormal powers; third, he must perfect the vision of Buddha-realms and, in accordance with that vision, adorn those Buddha-realms himself; fourth, he must perfect making offerings to and serving all Buddhas, the Blessed Ones, and contemplate the body of the Tathagata in accordance with reality.

Subhuti! When a great bodhisattva abides on the eighth ground, the Immovable, he must perfect these four dharmas.

Furthermore, Subhuti! When a great bodhisattva abides on the ninth ground, Good Wisdom, he must perfect four dharmas. What are the four? First, he must perfect the wisdom that knows whether the faculties of sentient beings are superior or inferior; second, he must perfect the purification and adornment of Buddha-realms; third, he must perfect illusion-like samadhi and constantly enter the various meditative absorptions; fourth, he must perfect the ability to enter the various realms in accordance with the maturation of sentient beings’ roots of virtue and manifest himself there through transformation birth.

Subhuti! When a great bodhisattva abides on the ninth ground, Good Wisdom, he must perfect these four dharmas.

Furthermore, Subhuti! When a great bodhisattva abides on the tenth ground, the Dharma Cloud, he must perfect twelve dharmas. What are the twelve?

First, he must perfect great vows that embrace boundless places, so that whatever he vows is fulfilled; second, he must perfect the wisdom that knows the sounds and languages of the various classes of beings, such as devas, nagas, yaksas, gandharvas, asuras, garudas, kimnaras, mahoragas, humans, nonhumans, and so forth; third, he must perfect unobstructed eloquence; fourth, he must perfect an excellent entry into the womb; fifth, he must perfect an excellent birth; sixth, he must perfect an excellent family; seventh, he must perfect an excellent lineage; eighth, he must perfect an excellent retinue; ninth, he must perfect an excellent body at birth; tenth, he must perfect an excellent renunciation of the household life; eleventh, he must perfect the excellent adornment of the Bodhi tree;

twelfth, he must perfect the excellent accomplishment of all virtues.

Subhuti! When a great bodhisattva abides on the tenth ground, the Dharma Cloud, he must perfect these twelve dharmas. Subhuti! You should know that a great bodhisattva who has perfected the tenth ground, the Dharma Cloud, speaks words no different from those of the Tathagatas.

At that time, the Venerable Subhuti addressed the Buddha: “Blessed One! How does a great bodhisattva cultivate the karma of a supremely pure and excellent aspiration?”

The Buddha said: “Subhuti! If a great bodhisattva cultivates all roots of virtue with a mind associated with the wisdom of all-knowing wisdom, this is how a great bodhisattva cultivates the karma of a supremely pure and excellent aspiration.”

“Blessed One! How does a great bodhisattva cultivate the karma of a mind of equality toward all sentient beings?”

“Subhuti! If a great bodhisattva, with a mind associated with the wisdom of all-knowing wisdom, generates the four immeasurables—loving-kindness, compassion, sympathetic joy, and equanimity—this is how a great bodhisattva cultivates the karma of a mind of equality toward all sentient beings.”

“Blessed One! How does a great bodhisattva cultivate the karma of generosity?”

Subhuti! If a great bodhisattva practices giving without discriminating among any sentient beings, this is called a great bodhisattva cultivating the action of giving.

World-Honored One! How does a great bodhisattva cultivate the action of drawing near to spiritual friends?

Subhuti! If a great bodhisattva sees spiritual friends exhorting and guiding sentient beings, causing them to cultivate the knowledge of all-knowing wisdom, and then draws near to them, reverently makes offerings to them, honors and praises them, attends upon them, receives the true Dharma from them, obeys and serves them day and night without weariness of mind, this is called a great bodhisattva cultivating the action of drawing near to spiritual friends.

World-Honored One! How does a great bodhisattva cultivate the action of seeking the Dharma?

Subhuti! If a great bodhisattva, with a mind corresponding to the knowledge of all-knowing wisdom, diligently seeks the Tathagata’s unsurpassed true Dharma and does not fall into the stages of the sravakas or pratyekabuddhas, this is called a great bodhisattva cultivating the action of seeking the Dharma.

World-Honored One! How does a great bodhisattva cultivate the action of always delighting in renunciation?

Subhuti! If a great bodhisattva, wherever he may be born, always grows weary of the confusion and clamor of the prison of household life, always delights in the Buddha-Dharma, and purely renounces the household life without anything being able to obstruct him, this is called a great bodhisattva cultivating the action of always delighting in renunciation.

World-Honored One! How does a great bodhisattva cultivate the action of cherishing the Buddha’s body?

Subhuti! If a great bodhisattva, after merely glimpsing an image of the Buddha and until attaining the fruit of supreme enlightenment, never relinquishes the mental attention of recollecting the Buddha, this is called a great bodhisattva cultivating the action of cherishing the Buddha’s body.

World-Honored One! How does a great bodhisattva cultivate the action of propagating the teaching?

Subhuti! If a great bodhisattva, while the Buddha is present in the world and after the Buddha has entered nirvana, propagates the teaching for sentient beings—a teaching good at the beginning, good in the middle, and good at the end, exquisite in wording and meaning, complete and perfect in purity, and revealing the pure holy life—namely, sutras, geyas, vyakaranas, gathas, udanas, nidanas, avadanas, itivrittakas, jatakas, vaipulyas, adbhuta-dharmas, and upadesas, this is called a great bodhisattva cultivating the action of propagating the teaching.

World-Honored One! How does a great bodhisattva cultivate the action of destroying pride?

Subhuti! If a great bodhisattva always remains humble and reverently disciplines the mind of pride, and consequently is not born into a lowly family, this is called a great bodhisattva cultivating the action of destroying pride.

World-Honored One! How does a great bodhisattva cultivate the action of constant truthful speech?

Subhuti! If a great bodhisattva speaks in accordance with his understanding, and his words and deeds accord with one another, this is called a great bodhisattva cultivating the action of constant truthful speech.

World-Honored One! How does a great bodhisattva maintain pure precepts?

Subhuti! If a great bodhisattva does not give rise to the mental attitude of a sravaka or pratyekabuddha, nor to any other matters involving the violation of precepts, obstruction, or enlightenment, this is called a great bodhisattva maintaining pure precepts.

World-Honored One! How is a great bodhisattva mindful of kindness received and repays it?

Subhuti! If a great bodhisattva, while practicing the bodhisattva conduct, does not forget to repay even a small kindness received, how much less would he fail to repay a great kindness? This is called a great bodhisattva being mindful of kindness received and repaying it.

World-Honored One! How does a great bodhisattva abide in the power of patient endurance?

Subhuti! If, even when sentient beings come to offend and humiliate him, a great bodhisattva harbors no anger or intention to harm them, this is called a great bodhisattva abiding in the power of patient endurance.

World-Honored One! How does a great bodhisattva experience supreme joy?

Subhuti! If, when the sentient beings whom a great bodhisattva has taught and transformed have reached maturity, his body and mind are joyful and he experiences supreme joy, this is called a great bodhisattva experiencing supreme joy.

World-Honored One! How does a great bodhisattva not abandon sentient beings?

Subhuti! If a great bodhisattva, while liberating sentient beings, never abandons them in his heart, this is called a great bodhisattva not abandoning sentient beings.

World-Honored One! How does a great bodhisattva constantly arouse great compassion?

Subhuti! If a great bodhisattva, while practicing the bodhisattva conduct, gives rise to this thought: “For the benefit of all sentient beings, even if throughout immeasurable and countless hundreds of thousands of kalpas I must undergo intense sufferings in the great hells—being burned or boiled, cut or dismembered, stabbed or suspended, ground or pounded, and enduring immeasurable sufferings such as these—until, by causing them to rely upon the Buddha Vehicle and enter nirvana, all such worlds of sentient beings have been emptied, my mind of great compassion shall never become weary or discouraged,” this is called a great bodhisattva constantly arousing great compassion.

World-Honored One! How does a great bodhisattva, with a reverent and trusting mind, attend upon, serve, and make offerings to his teachers as though serving the Buddha?

Subhuti! If a great bodhisattva, for the sake of seeking the fruit of supreme enlightenment, respectfully obeys his teachers without turning his mind toward anything else, this is called a great bodhisattva attending upon, serving, and making offerings to his teachers with a reverent and trusting mind, as though serving the Buddha.

World-Honored One! How does a great bodhisattva diligently seek to cultivate the paramitas?

Subhuti! If a great bodhisattva single-mindedly seeks to study the paramitas and remains apart from other matters, this is called a great bodhisattva diligently seeking to cultivate the paramitas.

World-Honored One! How does a great bodhisattva diligently seek extensive learning, never becoming discouraged or considering it sufficient, yet remain unattached to the words of the Dharma he has heard?

Subhuti! If a great bodhisattva arouses diligent vigor and thinks: “I shall hear, cultivate, read, recite, receive, and retain all the true Dharma taught by the Buddha in this realm or by the Buddhas, the World-Honored Ones, throughout the worlds of the ten directions, yet I shall not become attached to the words of those teachings,” this is called a great bodhisattva diligently seeking extensive learning, never becoming discouraged or considering it sufficient, yet remaining unattached to the words of the Dharma he has heard.

World-Honored One! How does a great bodhisattva constantly practice the giving of Dharma with an undefiled mind, extensively teaching and transforming others without becoming conceited?

Subhuti! If a great bodhisattva expounds the true Dharma for sentient beings and does not even retain this wholesome root for himself to dedicate toward the fruit of enlightenment, much less seek anything else, and although he guides and transforms many beings, he does not consider himself superior, this is called a great bodhisattva constantly practicing the giving of Dharma with an undefiled mind, extensively teaching and transforming others without becoming conceited.

World-Honored One! How does a great bodhisattva plant wholesome roots in order to adorn and purify the lands, dedicating them without exalting himself?

Subhuti! If a great bodhisattva courageously and diligently cultivates wholesome roots in order to adorn pure Buddha-lands and purify his own mind and the minds of others, yet does not become conceited although he acts in this way, this is called a great bodhisattva planting wholesome roots in order to adorn and purify the lands, dedicating them without exalting himself.

World-Honored One! How does a great bodhisattva, for the sake of teaching and transforming sentient beings, remain neither discouraged nor weary of boundless samsara, yet not become conceited?

Subhuti! If a great bodhisattva, wishing to bring all sentient beings to maturity, plants wholesome roots and adorns and purifies Buddha-lands, and until he has perfected the knowledge of all-knowing wisdom, endures the hardships of boundless samsara without becoming discouraged or weary and without becoming conceited, this is called a great bodhisattva who, for the sake of teaching and transforming sentient beings, remains neither discouraged nor weary of boundless samsara, yet does not become conceited.

World-Honored One! How does a great bodhisattva abide in moral shame and dread of wrongdoing without attachment?

Subhuti! If a great bodhisattva, intent on seeking the unsurpassed fruit of enlightenment, feels a full sense of shame and moral dread regarding thoughts of the shravaka and pratyekabuddha paths and never allows such thoughts to arise, yet is also not attached to this, then that great bodhisattva abides in shame and moral dread without attachment.

Blessed One! How does a great bodhisattva abide in seclusion and never abandon it?

Subhuti! If a great bodhisattva, for the sake of seeking the unsurpassed fruit of enlightenment and transcending the stages of the shravakas, pratyekabuddhas, and others, never abandons seclusion, then that great bodhisattva abides in seclusion and never abandons it.

Blessed One! How is a great bodhisattva of few desires?

Subhuti! If a great bodhisattva does not even personally aspire to the fruit of enlightenment, much less desire worldly fame, gain, honor, and so forth, then that great bodhisattva is of few desires.

Blessed One! How is a great bodhisattva content?

Subhuti! If a great bodhisattva seeks only to realize the knowledge of all-knowing wisdom and is not attached to anything else, then that great bodhisattva is content.

Blessed One! How does a great bodhisattva never abandon the virtues of dhutanga practice?

Subhuti! If a great bodhisattva constantly brings forth patient acceptance of the profound Dharma and examines it thoroughly, then that great bodhisattva never abandons the virtues of dhutanga practice.

Blessed One! How does a great bodhisattva never relinquish the rules of training?

Subhuti! If a great bodhisattva steadfastly observes the precepts in which he has trained without deviation, yet never apprehends characteristics within them, then that great bodhisattva never relinquishes the rules of training.

Blessed One! How does a great bodhisattva become deeply disenchanted with and withdraw from sensual pleasures?

Subhuti! If a great bodhisattva does not give rise to a mind of desire toward sweet and enticing sensual pleasures, then that great bodhisattva becomes deeply disenchanted with and withdraws from sensual pleasures.

Blessed One! How does a great bodhisattva continually bring forth the mind of inherent quiescence?

Subhuti! If a great bodhisattva realizes all dharmas without ever giving rise to contrivance, then that great bodhisattva continually brings forth the mind of inherent quiescence.

Blessed One! How does a great bodhisattva relinquish all possessions?

Subhuti! If a great bodhisattva does not grasp any internal or external dharma, then that great bodhisattva relinquishes all possessions.

Blessed One! How does a great bodhisattva keep his mind from stagnating and sinking?

Subhuti! If a great bodhisattva never gives rise to a mind with regard to any abiding consciousness, then that great bodhisattva keeps his mind from stagnating and sinking.

Blessed One! How does a great bodhisattva remain free of attachment and concern regarding all possessions?

Subhuti! If a great bodhisattva entertains no conceptual thought regarding any object, then that great bodhisattva remains free of attachment and concern regarding all possessions.

Blessed One! Why must a great bodhisattva leave the household life behind?

Subhuti! If a great bodhisattva aspires to journey to the various Buddha-fields and, wherever he is born, always delights in renouncing the household life, shaving off his hair and beard, taking up the alms bowl, donning the three Dharma robes, and manifesting as a shramana, then this is why a great bodhisattva must leave the household life behind.

Blessed One! Why must a great bodhisattva keep his distance from bhiksunis?

Subhuti! A great bodhisattva should always keep his distance from bhiksunis, not dwelling together with them even for a moment, and should not give rise to any improper thought toward them. This is why a great bodhisattva must keep his distance from bhiksunis.

Blessed One! Why must a great bodhisattva keep away from the homes of the miserly?

Subhuti! If a great bodhisattva gives rise to this thought: “Throughout the long, dark night, I should bring benefit and happiness to all sentient beings, enabling these sentient beings, through the power of their merit, to encounter the homes of excellent donors; therefore, while staying there, I should not be greedy or envious,” then this is why a great bodhisattva must keep away from the homes of the miserly.

Blessed One! Why must a great bodhisattva keep away from assemblies filled with angry disputes?

Subhuti! If a great bodhisattva gives rise to this thought: “If I enter an assembly in which there are shravakas or pratyekabuddhas who teach the essentials of the Dharma corresponding to their respective vehicles, they may cause me to fall back from the mind of great bodhi; therefore, I must resolutely keep away from such assemblies.” He further gives rise to this thought: “Those who engage in angry disputes may cause sentient beings to give rise to anger and harmful intent and to commit all kinds of evil and unwholesome karma. Such conduct is opposed even to the wholesome paths, much more so to great bodhi; therefore, I must resolutely keep away from angry disputes.” This is why a great bodhisattva must keep away from contentious assemblies.

Blessed One! Why must a great bodhisattva refrain from praising himself and disparaging others?

Subhuti! Since a great bodhisattva does not perceive any internal or external dharma as existent, he should refrain from praising himself and disparaging others. This is why a great bodhisattva must refrain from praising himself and disparaging others.

Blessed One! Why must a great bodhisattva abstain from the ten unwholesome courses of karma?

Subhuti! If a great bodhisattva gives rise to this thought: “These ten evil dharmas obstruct even the wholesome paths, the Two Vehicles, and the noble path, much more so the state of great enlightenment; therefore, they must be abandoned,” then this is why a great bodhisattva must abstain from the ten unwholesome courses of karma.

Blessed One! Why must a great bodhisattva abandon overweening pride?

Subhuti! If a great bodhisattva does not perceive any dharma on account of which pride could arise, then this is why a great bodhisattva must abandon overweening pride.

Blessed One! Why must a great bodhisattva abandon delusion and inversion?

Subhuti! If a great bodhisattva contemplates delusion and inversion as utterly ungraspable, then this is why a great bodhisattva must abandon delusion and inversion.

Blessed One! Why must a great bodhisattva abandon doubt?

Subhuti! If a great bodhisattva contemplates doubt as utterly ungraspable, then this is why a great bodhisattva should abandon doubt.

Blessed One! Why must a great bodhisattva abandon greed, hatred, and delusion?

Subhuti! If a great bodhisattva does not perceive any instance of greed, hatred, or delusion whatsoever, then this is why a great bodhisattva must abandon greed, hatred, and delusion.

Blessed One! Why must a great bodhisattva perfect the six paramitas?

Subhuti! If a great bodhisattva perfects the six paramitas and transcends the stages of the shravakas and pratyekabuddhas, and if, moreover, by abiding in these six paramitas, Buddhas and followers of the Two Vehicles are able to cross beyond the five shores of the knowable—what are the five? First, the past; second, the future; third, the present; fourth, the unconditioned; and fifth, the inexpressible—then this is why a great bodhisattva must perfect the six paramitas.

Blessed One! Why must a great bodhisattva abandon the mind of a shravaka?

Subhuti! If a great bodhisattva gives rise to this thought: “The mind of the shravakas is not the mind that realizes the path to unsurpassed great enlightenment; therefore, it must be abandoned,” then this is why a great bodhisattva must abandon the mind of a shravaka.

Blessed One! Why must a great bodhisattva abandon the mind of a pratyekabuddha?

Subhuti! If a great bodhisattva gives rise to this thought: “The mind of the pratyekabuddhas is certainly incapable of realizing the knowledge of all-knowing wisdom; therefore, I must now abandon it,” then this is why a great bodhisattva must abandon the mind of a pratyekabuddha.

Blessed One! Why must a great bodhisattva abandon the distressed and afflicted mind?

Subhuti! If a great bodhisattva gives rise to this thought: “The mind distressed and afflicted by fear of birth and death is not the mind that realizes the path to unsurpassed enlightenment; therefore, it must be abandoned,” then this is why a great bodhisattva must abandon the distressed and afflicted mind.

Blessed One! Why does a great bodhisattva not become weary or distressed upon seeing a beggar approach?

Subhuti! If a great bodhisattva gives rise to this thought: “This weariness and distress cannot lead to the realization of great enlightenment; therefore, I must now resolutely abandon them,” then for this reason, when a great bodhisattva sees a beggar approach, he does not become weary or distressed.

Blessed One! Why does a great bodhisattva relinquish all his possessions without regret?

Subhuti! If a great bodhisattva gives rise to this thought: “This regret is certainly an obstruction to attaining unsurpassed perfect enlightenment; therefore, I must abandon it,” then for this reason, a great bodhisattva relinquishes all his possessions without regret.

Blessed One! Why is a great bodhisattva never arrogant or deceitful toward those who come seeking alms?

Subhuti! If a great bodhisattva gives rise to this thought: “This arrogance and deceit are certainly not the path to unsurpassed perfect enlightenment. Why? When a great bodhisattva first awakened the aspiration to seek unsurpassed perfect enlightenment, he made this vow: ‘Whatever I possess, I shall give to those who come asking, according to their wishes, and shall not disregard them.’ Why, then, should I now be arrogant toward them or deceive them?”—then for this reason, a great bodhisattva is never arrogant or deceitful toward those who come seeking alms.

Blessed One! Why must a great bodhisattva abandon attachment to a self, attachment to a sentient being, and so forth, up to attachment to a knower and attachment to a seer?

Subhuti! If a great bodhisattva contemplates a self, a sentient being, and so forth, up to a knower and a seer, as ultimately unobtainable, then for this reason, a great bodhisattva must abandon attachment to a self, attachment to a sentient being, and so forth, up to attachment to a knower and attachment to a seer.

Blessed One! Why must a great bodhisattva abandon the view of annihilation?

Subhuti! If a great bodhisattva contemplates the ultimate meaning of all dharmas as unborn and not subject to annihilation, then for this reason, a great bodhisattva must abandon the view of annihilation.

Blessed One! Why must a great bodhisattva abandon the view of permanence?

Subhuti! If a great bodhisattva contemplates the nature of all dharmas as impermanent, then for this reason, a great bodhisattva must abandon the view of permanence.

Blessed One! Why must a great bodhisattva abandon the perception of characteristics?

Subhuti! If a great bodhisattva contemplates the nature of defilement as unobtainable, then for this reason, a great bodhisattva must abandon the perception of characteristics.

Blessed One! Why must a great bodhisattva abandon views concerning a person and so forth?

Subhuti! If a great bodhisattva sees absolutely no inherent nature of seeing, then for this reason, a great bodhisattva must abandon views concerning a person and so forth.

Blessed One! Why must a great bodhisattva abandon attachment to name-and-form?

Subhuti! If a great bodhisattva contemplates the nature of name-and-form as entirely unobtainable, then for this reason, a great bodhisattva must abandon attachment to name-and-form.

Blessed One! Why must a great bodhisattva abandon attachment to the skandhas?

Subhuti! If a great bodhisattva contemplates the nature of the five skandhas as entirely unobtainable, then for this reason, a great bodhisattva must abandon attachment to the skandhas.

Blessed One! Why must a great bodhisattva abandon attachment to the ayatanas?

Subhuti! If a great bodhisattva contemplates the nature of the twelve ayatanas as entirely unobtainable, then for this reason, a great bodhisattva must abandon attachment to the ayatanas.

Blessed One! Why must a great bodhisattva abandon attachment to the dhatus?

Subhuti! If a great bodhisattva contemplates the nature of the eighteen dhatus and so forth as entirely unobtainable, then for this reason, a great bodhisattva must abandon attachment to the dhatus.

Blessed One! Why must a great bodhisattva abandon attachment to the truths?

Subhuti! If a great bodhisattva contemplates the nature of the truths as entirely unobtainable, then for this reason, a great bodhisattva must abandon attachment to the truths.

Blessed One! Why must a great bodhisattva abandon attachment to dependent origination?

Subhuti! If a great bodhisattva contemplates the nature of the factors of dependent origination as unobtainable, then for this reason, a great bodhisattva must abandon attachment to dependent origination.

Blessed One! Why must a great bodhisattva abandon attachment to abiding in the three realms?

Subhuti! If a great bodhisattva contemplates the nature of the three realms as entirely unobtainable, then for this reason, a great bodhisattva must abandon attachment to abiding in the three realms.

Blessed One! Why must a great bodhisattva abandon attachment to all dharmas?

Subhuti! If a great bodhisattva contemplates the nature of all dharmas as being like empty space and entirely unobtainable, then for this reason, a great bodhisattva must abandon attachment to all dharmas.

Blessed One! Why must a great bodhisattva abandon attachment to what accords with reason and what does not accord with reason in relation to all dharmas?

Subhuti! If a great bodhisattva contemplates the nature of all dharmas as entirely unobtainable, and sees that within the nature of dharmas there is neither that which accords with reason nor that which does not accord with reason, then for this reason, a great bodhisattva must abandon attachment to what accords with reason and what does not accord with reason in relation to all dharmas.

Blessed One! Why must a great bodhisattva abandon views that rely upon the Buddha?

Subhuti! If a great bodhisattva knows that by holding views that rely upon the Buddha, the Buddha cannot be seen, then for this reason, a great bodhisattva must abandon views that rely upon the Buddha.

Blessed One! Why must a great bodhisattva abandon views that rely upon the Dharma?

Subhuti! If a great bodhisattva realizes that the true nature of dharmas cannot be seen, then for this reason, a great bodhisattva must abandon views that rely upon the Dharma.

Blessed One! Why must a great bodhisattva abandon views that rely upon the Sangha?

Subhuti! If a great bodhisattva knows that the harmonious assembly is signless, unconditioned, and cannot be seen, then for this reason, a great bodhisattva must abandon views that rely upon the Sangha.

Blessed One! Why must a great bodhisattva abandon views that rely upon moral discipline?

Subhuti! If a great bodhisattva knows that the nature of wrongdoing and merit is entirely nonexistent, then for this reason, a great bodhisattva must abandon views that rely upon moral discipline.

Blessed One! Why must a great bodhisattva abandon fear of the emptiness of dharmas?

Subhuti! If a great bodhisattva contemplates all empty dharmas as lacking intrinsic nature, and sees that the object of fear is ultimately nonexistent, then for this reason, a great bodhisattva must abandon fear of the emptiness of dharmas.

Blessed One! Why must a great bodhisattva abandon the notion that non-emptiness is opposed to emptiness?

Subhuti! If a great bodhisattva contemplates the intrinsic nature of all dharmas as empty, and sees that non-emptiness and emptiness are not opposed to each other, then for this reason, a great bodhisattva must abandon the notion that non-emptiness is opposed to emptiness.

Blessed One! Why must a great bodhisattva perfect the realization of emptiness?

Subhuti! If a great bodhisattva realizes that the individual characteristics of all dharmas are empty, then for this reason, a great bodhisattva must perfect the realization of emptiness.

Blessed One! Why must a great bodhisattva perfect the attainment of signlessness?

Subhuti! If a great bodhisattva does not conceive of any characteristic, then for this reason, a great bodhisattva must perfect the attainment of signlessness.

Blessed One! Why must a great bodhisattva perfect the understanding of wishlessness?

Subhuti! If a great bodhisattva’s mind abides nowhere in relation to the dharmas of the three realms, then for this reason, a great bodhisattva must perfect the understanding of wishlessness.

Blessed One! Why must a great bodhisattva perfect the purity of the three spheres?

Subhuti! If a great bodhisattva completely purifies the ten wholesome paths of karma, then for this reason, a great bodhisattva must perfect the purity of the three spheres.

Blessed One! Why must a great bodhisattva perfect compassion for sentient beings while remaining free from attachment to sentient beings?

Subhuti! If a great bodhisattva has realized great compassion and purified a Buddha-land, this is why a great bodhisattva must perfect compassion for sentient beings while remaining unattached to them.

World-Honored One! Why must a great bodhisattva perfect the view of equality toward all dharmas and remain unattached therein?

Subhuti! If a great bodhisattva neither increases nor diminishes any dharma, and neither grasps nor abides therein, this is why a great bodhisattva must perfect the view of equality toward all dharmas and remain unattached therein.

World-Honored One! Why must a great bodhisattva perfect the view of equality toward all sentient beings and remain unattached therein?

Subhuti! If a great bodhisattva neither increases nor diminishes sentient beings, and neither grasps nor abides therein, this is why a great bodhisattva must perfect the view of equality toward all sentient beings and remain unattached therein.

World-Honored One! Why must a great bodhisattva perfect penetration into true reality and remain unattached therein?

Subhuti! If a great bodhisattva penetrates the true reality of all dharmas just as it is, yet without there being any object of penetration, and neither grasps nor abides therein, this is why a great bodhisattva must perfect penetration into true reality and remain unattached therein.

World-Honored One! Why must a great bodhisattva perfect the wisdom of acceptance of the non-arising of dharmas?

Subhuti! If a great bodhisattva patiently accepts that all dharmas neither arise nor cease and are devoid of fabrication, and knows that name-and-form ultimately does not arise, this is why a great bodhisattva must perfect the wisdom of acceptance of the non-arising of dharmas.

World-Honored One! Why must a great bodhisattva perfect the teaching that all dharmas return to the principle of the single characteristic?

Subhuti! If a great bodhisattva practices all dharmas without dual characteristics, this is why a great bodhisattva must perfect the teaching that all dharmas return to the principle of the single characteristic.

World-Honored One! Why must a great bodhisattva perfect the elimination of conceptual discrimination?

Subhuti! If a great bodhisattva does not give rise to conceptual discrimination concerning any dharma, this is why a great bodhisattva must perfect the elimination of conceptual discrimination.

World-Honored One! Why must a great bodhisattva perfect freedom from all perceptions?

Subhuti! If a great bodhisattva remains free from all immeasurable perceptions, whether great or small, this is why a great bodhisattva must perfect freedom from all perceptions.

World-Honored One! Why must a great bodhisattva perfect freedom from all attachment to views?

Subhuti! If a great bodhisattva remains free from all the views of sravakas, pratyekabuddhas, and so forth, this is why a great bodhisattva must perfect freedom from all attachment to views.

World-Honored One! Why must a great bodhisattva perfect freedom from afflictions?

Subhuti! If a great bodhisattva relinquishes the entire continuum of the habitual tendencies of contaminated afflictions, this is why a great bodhisattva must perfect freedom from afflictions.

World-Honored One! Why must a great bodhisattva perfect the stages of samatha and vipasyana?

Subhuti! If a great bodhisattva cultivates the wisdom of all-knowledge, the wisdom of the aspects of the paths, and the wisdom of all aspects, this is why a great bodhisattva must perfect the stages of samatha and vipasyana.

World-Honored One! Why must a great bodhisattva perfect the disciplining of the mind's nature?

Subhuti! If a great bodhisattva neither delights in nor is disturbed by the dharmas of the three realms, this is why a great bodhisattva must perfect the disciplining of the mind's nature.

World-Honored One! Why must a great bodhisattva perfect the pacification of the mind's nature?

Subhuti! If a great bodhisattva skillfully restrains the six faculties, this is why a great bodhisattva must perfect the pacification of the mind's nature.

World-Honored One! Why must a great bodhisattva perfect the unobstructed nature of wisdom?

Subhuti! If a great bodhisattva, through cultivation, attains the Buddha-eye, this is why a great bodhisattva must perfect the unobstructed nature of wisdom.

World-Honored One! Why must a great bodhisattva perfect freedom from craving and defilement?

Subhuti! If a great bodhisattva is able skillfully to relinquish the six external ayatanas, this is why a great bodhisattva must perfect freedom from craving and defilement.

World-Honored One! Why must a great bodhisattva perfect the ability to travel at will to Buddha-lands and manifest a body within the assemblies of the Buddhas?

Subhuti! If a great bodhisattva cultivates extraordinary supernormal powers, travels from one Buddha-land to another, reverently makes offerings to, honors, and praises the Buddhas, the World-Honored Ones, entreats them to turn the Dharma wheel, and benefits all beings, this is why a great bodhisattva must perfect the ability to travel at will to Buddha-lands and manifest a body within the assemblies of the Buddhas.

World-Honored One! Why must a great bodhisattva perfect insight into the mental activities of all sentient beings?

Subhuti! If a great bodhisattva uses the wisdom that knows minds to know comprehensively and just as they are the minds and mental factors of all sentient beings, this is why a great bodhisattva must perfect insight into the mental activities of all sentient beings.

World-Honored One! Why must a great bodhisattva perfect the playful exercise of supernormal powers?

Subhuti! If a great bodhisattva freely journeys by means of various supernormal powers in order to see the Buddhas, traveling from one Buddha-land to another, yet never gives rise to the notion of journeying through Buddha-lands, this is why a great bodhisattva must perfect the playful exercise of supernormal powers.

World-Honored One! Why must a great bodhisattva perfect the vision of Buddha-lands and, in accordance with that vision, adorn Buddha-lands?

Subhuti! If a great bodhisattva, while abiding in a single Buddha-land, is able to see boundless Buddha-lands throughout the ten directions and is also able to manifest them without ever giving rise to the notion of a Buddha-land; and if, in order to bring sentient beings to maturity, the bodhisattva manifests within the trichiliocosm as a wheel-turning king, adorns himself, and is also able to relinquish all this without attachment, this is why a great bodhisattva must perfect the vision of Buddha-lands and, in accordance with that vision, adorn Buddha-lands.

World-Honored One! Why must a great bodhisattva perfect the making of offerings and rendering of service to the Buddhas, the World-Honored Ones, and contemplate the Tathagata's body just as it truly is?

Subhuti! If a great bodhisattva, wishing to benefit sentient beings, discerns the meaning and purport of the Dharma just as they truly are, this is called making offerings to and rendering service to the Buddhas by means of the Dharma. The bodhisattva must also carefully contemplate the Dharma-body of the Buddhas. This is why a great bodhisattva must perfect the making of offerings and rendering of service to the Buddhas, the World-Honored Ones, and contemplate the Tathagata's body just as it truly is.

World-Honored One! Why must a great bodhisattva perfect the wisdom that understands the superior and inferior faculties of sentient beings?

Subhuti! If a great bodhisattva abides in the ten powers of a Buddha and knows just as they truly are the superior and inferior faculties of all sentient beings, this is why a great bodhisattva must perfect the wisdom that understands the superior and inferior faculties of sentient beings.

World-Honored One! Why must a great bodhisattva perfect the purification of a Buddha-land?

Subhuti! If a great bodhisattva, taking non-attainment as skillful means, purifies the mental activities of all sentient beings, this is why a great bodhisattva must perfect the purification of a Buddha-land.

World-Honored One! Why must a great bodhisattva perfect illusion-like samadhi and constantly enter the various meditative concentrations?

Subhuti! If a great bodhisattva abides in this samadhi and, though capable of accomplishing all undertakings, remains mentally unmoved, and further cultivates this samadhi to ultimate maturity, so that it is constantly present without any exertion, this is why a great bodhisattva must perfect the illusion-like samadhi and constantly enter the various meditative concentrations.

Blessed One! Why must a great bodhisattva perfect the practice of entering the various realms and spontaneously manifesting birth in accordance with the ripened wholesome roots of sentient beings?

Subhuti! If a great bodhisattva, wishing to bring the excellent wholesome roots of the various kinds of sentient beings to maturity, enters the various realms and manifests taking birth according to the conditions most conducive to them, this is why a great bodhisattva, in accordance with the ripened capacities of sentient beings, enters the various realms and spontaneously manifests birth.

Blessed One! Why must a great bodhisattva perfect great vows that embrace boundless places, so that whatever is vowed for is completely fulfilled?

Subhuti! If a great bodhisattva, having cultivated the six paramitas to the utmost perfection, completely fulfills every aspiration of the mind, whether to purify and adorn Buddha-fields or to bring the various kinds of sentient beings to maturity, this is why a great bodhisattva must perfect great vows that embrace boundless places, so that whatever is vowed for is completely fulfilled.

Blessed One! Why must a great bodhisattva perfect knowledge of sounds, according to the different kinds of beings, such as devas, nagas, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, nonhumans, and so forth?

Subhuti! If a great bodhisattva cultivates excellent unobstructed knowledge of language and clearly understands the distinctions among the voices and languages of sentient beings, this is why a great bodhisattva must perfect knowledge of sounds according to the differences among the various kinds of beings, such as devas, nagas, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, nonhumans, and so forth.

Blessed One! Why must a great bodhisattva perfect the unobstructed knowledge of eloquent exposition?

Subhuti! If a great bodhisattva cultivates unobstructed knowledge and excellent eloquence, and constantly teaches sentient beings without pause, this is why a great bodhisattva must perfect the unobstructed knowledge of eloquent exposition.

Blessed One! Why must a great bodhisattva perfect the excellent entry into the womb?

Subhuti! Although a great bodhisattva is in truth always born through transformation in every place of birth, if, for the benefit of sentient beings, the bodhisattva manifests entering a womb and, while dwelling there, accomplishes all excellent deeds, this is why a great bodhisattva must perfect the excellent entry into the womb.

Blessed One! Why must a great bodhisattva perfect the excellent birth?

Subhuti! If, upon emerging from the womb, a great bodhisattva manifests rare and excellent deeds, causing all sentient beings who behold them to rejoice and obtain great benefit and happiness, this is why a great bodhisattva must perfect the excellent birth.

Blessed One! Why must a great bodhisattva perfect an excellent family?

Subhuti! If a great bodhisattva is born either into a great Kshatriya family or into a great Brahmin family, and the parents upon whom the bodhisattva depends for birth are beyond reproach, this is why a great bodhisattva must perfect an excellent family.

Blessed One! Why must a great bodhisattva perfect an excellent lineage?

Subhuti! If a great bodhisattva is always born within the lineage of the great bodhisattvas of the past, this is why a great bodhisattva must perfect an excellent lineage.

Blessed One! Why must a great bodhisattva perfect an excellent retinue?

Subhuti! If a great bodhisattva always has immeasurable and innumerable bodhisattvas as a retinue, rather than ordinary beings of mixed kinds, this is why a great bodhisattva must perfect an excellent retinue.

Blessed One! Why must a great bodhisattva perfect an excellent body at birth?

Subhuti! If, at the time of birth, a great bodhisattva has a perfect body endowed with all the excellent marks and emits a great radiance that illuminates boundless Buddha-worlds, also causing those worlds to quake in six ways, so that all sentient beings who encounter it obtain benefit, this is why a great bodhisattva must perfect an excellent body at birth.

Blessed One! Why must a great bodhisattva perfect the excellent renunciation of household life?

Subhuti! If, when a great bodhisattva renounces household life, immeasurable and innumerable devas, nagas, yakshas, humans, nonhumans, and so forth accompany the bodhisattva on both sides as the bodhisattva proceeds to the place of awakening, shaves off beard and hair, dons the three Dharma robes, takes up and carries an alms bowl, and guides immeasurable and innumerable sentient beings, causing them to rely upon the Three Vehicles and proceed toward nirvana, this is why a great bodhisattva must perfect the excellent renunciation of household life.

Blessed One! Why must a great bodhisattva perfect the excellent adornment of the Bodhi tree?

Subhuti! If, through excellent wholesome roots and the vast power of vows, a great bodhisattva obtains a beautiful Bodhi tree such as this: its trunk is made of precious beryl, its roots of pure gold, and its branches, leaves, flowers, and fruits are all fashioned from the finest seven precious substances; the tree is so tall and broad that it covers the entire three-thousandfold great-thousand Buddha-world, while its brilliant light illuminates innumerable Buddha-worlds throughout the ten directions—this is why a great bodhisattva must perfect the excellent adornment of the Bodhi tree.

Blessed One! Why must a great bodhisattva perfect all excellent qualities?

Subhuti! If a great bodhisattva is fully endowed with the excellent provisions of wisdom, brings sentient beings to maturity, and purifies and adorns Buddha-fields, this is why a great bodhisattva must perfect all excellent qualities.

Fascicle 54

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