大般若波羅蜜多經

LX. THE CHAPTER ON MUTUAL INCLUSION

01

At that time, the Venerable Subhuti addressed the Buddha:

“Blessed One! How does a great bodhisattva, while abiding in the perfection of generosity, also include the perfection of pure morality?”

The Buddha said:

“Subhuti! When a great bodhisattva practices generosity with a mind free from appropriation and stinginess, shares that generosity equally with all sentient beings, and dedicates it to unsurpassed perfect awakening, while abiding toward sentient beings in bodily acts of loving-kindness, verbal acts of loving-kindness, and mental acts of loving-kindness—Subhuti, this is how a great bodhisattva, while abiding in the perfection of generosity, includes the perfection of pure morality.

The Venerable Subhuti again addressed the Buddha:

“Blessed One! How does a great bodhisattva, while abiding in the perfection of generosity, also include the perfection of patient forbearance?”

The Buddha said:

“Subhuti! When a great bodhisattva practices generosity with a mind free from appropriation and stinginess, shares that generosity equally with all sentient beings, and dedicates it to unsurpassed perfect awakening, then, should any recipient revile and further humiliate the bodhisattva without cause, the bodhisattva does not in return give rise to an angry or malicious mind toward that person, but gives rise only to a mind of loving compassion—Subhuti, this is how a great bodhisattva, while abiding in the perfection of generosity, includes the perfection of patient forbearance.”

The Venerable Subhuti again addressed the Buddha:

“Blessed One! How does a great bodhisattva, while abiding in the perfection of generosity, include the perfection of diligence?”

The Buddha said:

“Subhuti! When a great bodhisattva practices generosity with a mind free from appropriation and stinginess, shares that generosity equally with all sentient beings, and dedicates it to unsurpassed perfect awakening, then, should any recipient revile and further humiliate the bodhisattva without cause, the bodhisattva thinks: ‘Sentient beings who create various kinds of karma such as these will in turn undergo various kinds of corresponding results.

I should not become attached to this matter and abandon the work of cultivation.’ The bodhisattva further thinks: ‘Toward that person and all other sentient beings, I should increase still further my mind of relinquishment and my mind of generosity, without regretting anything.’ Having thought thus, the bodhisattva arouses a mind of advancement and diligently practices generosity without ceasing. Subhuti, this is how a great bodhisattva, while abiding in the perfection of generosity, also includes the perfection of diligence.”

The Venerable Subhuti again addressed the Buddha:

“Blessed One! How does a great bodhisattva, while abiding in the perfection of generosity, include the perfection of meditative concentration?”

The Buddha said:

“Subhuti! When a great bodhisattva practices generosity with a mind free from appropriation and stinginess, shares that generosity equally with all sentient beings, and dedicates it to unsurpassed perfect awakening, the bodhisattva’s mind is then undistracted. The bodhisattva never again seeks the objects of exquisite sensual desire, nor seeks the Desire Realm, the Form Realm, or the Formless Realm, nor seeks to abide at the stage of a sravaka or a pratyekabuddha, but only shares the merit equally with all sentient beings and dedicates it to unsurpassed perfect awakening. When such a mind continues without distraction—Subhuti, this is how a great bodhisattva, while abiding in the perfection of generosity, includes the perfection of meditative concentration.”

The Venerable Subhuti again addressed the Buddha:

“Blessed One! How does a great bodhisattva, while abiding in the perfection of generosity, include the perfection of prajna?”

The Buddha said:

“Subhuti! When a great bodhisattva practices generosity with a mind free from appropriation and stinginess, shares that generosity equally with all sentient beings, and dedicates it to unsurpassed perfect awakening, the bodhisattva then contemplates the recipient, the giver, and the gift as all being like magical illusions. The bodhisattva does not perceive that generosity as benefiting or harming sentient beings, nor as attaining anything in the ultimate sense. Subhuti, this is how a great bodhisattva, while abiding in the perfection of generosity, includes the perfection of prajna.”

At that time, the Venerable Subhuti again addressed the Buddha:

“Blessed One! How does a great bodhisattva, while abiding in the perfection of pure morality, include the perfection of generosity?”

The Buddha said:

“Subhuti! When a great bodhisattva abides in the perfection of pure morality, is fully endowed with bodily discipline, verbal discipline, and mental discipline, and performs meritorious deeds, then, by being fully endowed with discipline and performing meritorious deeds, the bodhisattva abstains from killing living beings, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from harsh speech, abstains from divisive speech, abstains from frivolous speech, abstains from covetousness, abstains from anger, and abstains from wrong views.

A bodhisattva abiding in the perfection of pure morality in this way does not seek the stage of a sravaka or a pratyekabuddha, but seeks only unsurpassed perfect awakening. A bodhisattva abiding in the perfection of pure morality in this way extensively practices generosity: to those who need food, the bodhisattva gives food; to those who need drink, gives drink; to those who need vehicles, gives vehicles; to those who need clothing, gives clothing; to those who need incense, gives incense; to those who need garlands, gives garlands; to those who need necklaces, gives necklaces; to those who need scented ointments, gives scented ointments; to those who need bedding, gives bedding; to those who need dwellings, gives dwellings; to those who need lamps, gives lamps;

to those who need precious things, gives precious things; and to those who need utensils, gives utensils.

Whatever their needs may be, the bodhisattva fully provides them all. The bodhisattva further shares the roots of goodness from such generosity equally with all sentient beings and dedicates them to unsurpassed perfect awakening, without seeking the stage of a sravaka or a pratyekabuddha. Subhuti, this is how a great bodhisattva, while abiding in the perfection of pure morality, includes the perfection of generosity.”

The Venerable Subhuti again addressed the Buddha:

“Blessed One! How does a great bodhisattva, while abiding in the perfection of pure morality, include the perfection of patient forbearance?”

The Buddha said:

“Subhuti! If, while a great bodhisattva abides in the perfection of pure morality, sentient beings contend with one another to come and dismember the bodhisattva’s hands and feet and carry them away, the bodhisattva at that time does not give rise to even a single thought of anger, but thinks only: ‘I have now obtained an exceedingly great and excellent benefit: these sentient beings cut off my hands and feet and carry them away as they please, thereby enabling me to perfect the perfection of patient forbearance. This present body of mine is impure and fragile; by relinquishing it, I shall attain the Tathagata’s pure, firm, vajra body.’ Subhuti, this is how a great bodhisattva, while abiding in the perfection of pure morality, includes the perfection of patient forbearance.”

The Venerable Subhuti again addressed the Buddha:

“Blessed One! How does a great bodhisattva, while abiding in the perfection of pure morality, include the perfection of diligence?”

The Buddha said:

“Subhuti! When a great bodhisattva abides in the perfection of pure morality, is constantly diligent in body and mind without indolence, dons the armor of great loving-kindness, and thinks: ‘All sentient beings are submerged in the fearsome and violent great ocean of birth and death, from which it is difficult to escape. I shall rescue them and establish them in the secure realm of the ambrosia of nirvana’—Subhuti, this is how a great bodhisattva, while abiding in the perfection of pure morality, includes the perfection of diligence.”

The Venerable Subhuti again addressed the Buddha:

“Blessed One! How does a great bodhisattva, while abiding in the perfection of pure morality, include the perfection of meditative concentration?”

The Buddha said:

– Subhuti! If a great bodhisattva, abiding in the perfection of pure morality, enters the first dhyana, or the second, third, or fourth dhyana, or enters the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, or the sphere of neither perception nor non-perception, or enters the attainment of cessation, yet does not fall into the stage of a shravaka or pratyekabuddha and does not realize the ultimate reality, it is because, firmly upholding the power of his vows, he thinks: “The various kinds of sentient beings are submerged in the vast, violent, and fearful ocean of birth and death, from which it is difficult to escape. I shall now course in the pure domain of the perfection of meditation and, through skillful means, rescue them and establish them in the realm of nirvana, which is eternally blissful.” Subhuti, this is how a great bodhisattva, abiding in the perfection of pure morality, draws forth and encompasses the perfection of meditation.

The Venerable Subhuti again addressed the Buddha:

– Blessed One! How does a great bodhisattva, abiding in the perfection of pure morality, draw forth and encompass the perfection of prajna?

The Buddha said:

– Subhuti! If a great bodhisattva, abiding in the perfection of pure morality, does not perceive any dharma as either wholesome or unwholesome; does not perceive any dharma as either determinate or indeterminate; does not perceive any dharma as either contaminated or uncontaminated; does not perceive any dharma as either belonging to the world or transcending the world; does not perceive any dharma as either conditioned or unconditioned; does not perceive any dharma as falling within the enumerable or the innumerable; does not perceive any dharma as falling within the sign-marked or the signless; and does not perceive any dharma as either existent or nonexistent, but contemplates all dharmas as never departing from true suchness and the dharma realm, and proceeds accordingly; and if, through the skillful means of this perfection of prajna, he does not fall into the stage of a shravaka or pratyekabuddha but single-mindedly seeks unsurpassed awakening, then, Subhuti, this is how a great bodhisattva, abiding in the perfection of pure morality, draws forth and encompasses the perfection of prajna.

At that time, the Venerable Subhuti addressed the Buddha:

– Blessed One! How does a great bodhisattva, abiding in the perfection of patience, draw forth and encompass the perfection of giving?

The Buddha said:

– Subhuti! If a great bodhisattva, abiding in the perfection of patience, from the first arising of the aspiration until seated upon the wondrous seat of bodhi, should in the interval be reviled without cause, despised, humiliated, or even have the parts of his body severed by various kinds of sentient beings, at that time the bodhisattva gives rise to no anger whatsoever but thinks only: “These sentient beings are truly worthy of compassion. The poison of the afflictions disturbs their bodies and minds; they have no freedom, no refuge, no one to rescue them, and are oppressed by poverty and suffering. I should give them whatever they need and should harbor no stinginess or regret toward them.” He constantly thinks: “To all sentient beings who need food, I shall give food; to those who need drink, I shall give drink; to those who need vehicles, I shall give vehicles; to those who need clothing, I shall give clothing; to those who need incense and flowers, I shall give incense and flowers; to those who need bedding, I shall give bedding; to those who need houses, I shall give houses; to those who need lamps, I shall give lamps; to those who need gold, I shall give gold; to those who need silver, I shall give silver; to those who need mani gems, I shall give mani gems; to those who need pearls, I shall give pearls; to those who need vaidurya, I shall give vaidurya; to those who need marakata, I shall give marakata; to those who need conch shells, I shall give conch shells; to those who need jade, I shall give jade; to those who need coral, I shall give coral; to those who need musaragalva, I shall give musaragalva; to those who need diamonds, I shall give diamonds; to those who need sapphires, I shall give sapphires; to those who need other precious objects, I shall give other precious objects; to those who need medicines, I shall give medicines; to those who need grain and rice, I shall give grain and rice; and to those who need utensils, I shall give utensils. Whatever they need, I shall provide in full.” He further shares equally with all sentient beings the roots of merit arising from such giving and dedicates them to unsurpassed awakening, taking non-attainment as the skillful means. When he thus dedicates them to great bodhi, he remains free from the three thoughts: who is making the dedication, for what purpose the dedication is made, and toward what the dedication is directed. These three thoughts never arise. Subhuti, this is how a great bodhisattva, abiding in the perfection of patience, draws forth and encompasses the perfection of giving.

The Venerable Subhuti addressed the Buddha:

– Blessed One! How does a great bodhisattva, abiding in the perfection of patience, draw forth and encompasses the perfection of pure morality?

The Buddha said:

– Subhuti! If a great bodhisattva, abiding in the perfection of patience, from the first arising of the aspiration until seated upon the wondrous seat of bodhi, never takes the life of any sentient being or injures any part of its body during the interval, even to save his own life, and always refrains in relation to them from stealing, sexual misconduct, false speech, harsh speech, divisive speech, frivolous speech, covetousness, anger, and wrong views; and if, while cultivating pure morality in this way, the bodhisattva does not seek the stage of a shravaka or pratyekabuddha, but shares these roots of merit equally with all sentient beings and dedicates them to unsurpassed awakening, taking non-attainment as the skillful means; and when thus dedicating them to great bodhi, he remains free from the three thoughts—who is making the dedication, for what purpose the dedication is made, and toward what the dedication is directed—and these three thoughts never arise, then, Subhuti, this is how a great bodhisattva, abiding in the perfection of patience, draws forth and encompasses the perfection of pure morality.

The Venerable Subhuti again addressed the Buddha:

– Blessed One! How does a great bodhisattva, abiding in the perfection of patience, draw forth and encompass the perfection of diligence?

The Buddha said:

– Subhuti! If a great bodhisattva, abiding in the perfection of patience, arouses courageous and ever-greater diligence, they constantly think: “If there is any sentient being to be liberated beyond one yojana, or beyond ten yojanas, or beyond a hundred yojanas, or beyond a thousand yojanas, or beyond a hundred thousand yojanas, or beyond one hundred million yojanas, or beyond one billion yojanas, or beyond ten billion yojanas, or beyond one hundred billion yojanas, or beyond ten trillion yojanas, or beyond one million yojanas, or beyond ten million yojanas, or beyond a hundred million yojanas, or beyond a billion yojanas, or beyond a hundred billion yojanas, or beyond ten quadrillion yojanas; or beyond one world, or beyond ten worlds, or beyond a hundred worlds, or beyond a thousand worlds, or beyond a hundred thousand worlds, or beyond one hundred million worlds, or beyond one billion worlds, or beyond ten billion worlds, or beyond one hundred billion worlds, or beyond ten trillion worlds, or beyond one million worlds, or beyond ten million worlds, or beyond a hundred million worlds, or beyond a billion worlds, or beyond a hundred billion worlds, or beyond ten quadrillion worlds, I shall certainly go there and skillfully teach and transform that sentient being, causing them to undertake and uphold either one training precept, or two, or three, up to the complete precepts. How much more shall I teach and transform them so that they attain the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, the state of a pratyekabuddha, or cause them to abide in the supreme awakening of the Buddhas! Even then I shall not become weary, much less when teaching and transforming immeasurable, boundless sentient beings and enabling them all to obtain worldly and supramundane benefit and happiness.” They further dedicate the wholesome roots of such diligence so that all sentient beings may share them equally, and dedicate them to supreme awakening, employing non-attainment as skillful means. When making such a dedication to great bodhi, they remain free from the three thoughts: who is dedicating, for what purpose the dedication is made, and to what it is dedicated. These three thoughts never arise. Subhuti, this is how a great bodhisattva, abiding in the perfection of patience, encompasses the perfection of diligence.

The Venerable Subhuti again addressed the Buddha:

– Blessed One! How does a great bodhisattva, abiding in the perfection of patience, encompass the perfection of meditative concentration?

The Buddha said:

– Subhuti! If a great bodhisattva, abiding in the perfection of patience, gathers the mind so that it is undistracted, secludes themself from sensual desires and evil, unwholesome dharmas, and, with initial and sustained application of thought, enters and fully abides in the first dhyana, with the joy and bliss born of seclusion; and in the same manner enters and fully abides in the second, third, and fourth dhyanas; or enters and fully abides in the concentration of the sphere of infinite space; or enters and fully abides in the concentrations of the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception; or enters and fully abides in the concentration of cessation—then, within these concentrations, they gather together all the wholesome roots engendered by whatever mental and associated mental factors have arisen, so that all sentient beings may share them equally, and dedicate them to supreme awakening, employing non-attainment as skillful means. When making such a dedication to great bodhi, they remain free from the three thoughts: who is dedicating, for what purpose the dedication is made, and to what it is dedicated. These three thoughts never arise, and they apprehend neither the meditative concentrations nor any of their factors. Subhuti, this is how a great bodhisattva, abiding in the perfection of patience, encompasses the perfection of meditative concentration.

The Venerable Subhuti again addressed the Buddha:

– Blessed One! How does a great bodhisattva, abiding in the perfection of patience, encompass the perfection of prajna?

The Buddha said:

– Subhuti! If a great bodhisattva, abiding in the perfection of patience, cultivates the perfection of prajna, then, although the bodhisattva contemplates all dharmas through the aspect of detachment, the aspect of quiescence, the aspect of inexhaustibility, or the aspect of eternal cessation, they never personally realize the Dharma-nature until they are able to sit upon the wondrous seat of awakening and realize supreme awakening, rise from that seat, turn the wheel of the true Dharma, and benefit and bring happiness to all kinds of sentient beings. They further dedicate the wholesome roots of such wondrous wisdom so that all sentient beings may share them equally, and together dedicate them to supreme awakening, employing non-attainment as skillful means. When making such a dedication to great bodhi, they remain free from the three thoughts: who is dedicating, for what purpose the dedication is made, and to what it is dedicated. These three thoughts never arise. Subhuti, this is how a great bodhisattva, abiding in the perfection of patience, encompasses the perfection of prajna. Such encompassing is neither grasping nor relinquishing.

At that time, the Venerable Subhuti again addressed the Buddha:

– Blessed One! How does a great bodhisattva, abiding in the perfection of diligence, encompass the perfection of generosity?

The Buddha said:

– Subhuti! If a great bodhisattva, abiding in the perfection of diligence, is diligent in body and mind, is never indolent, and seeks wholesome dharmas without ever becoming weary or discouraged, they constantly think: “I am determined to attain what I seek—the supreme awakening. It is impossible that I should not attain it.” That great bodhisattva constantly seeks the benefit and happiness of all sentient beings and always thinks: “If there is any sentient being worthy of liberation beyond one yojana, or beyond ten yojanas, or beyond a hundred yojanas, or beyond a thousand yojanas, or beyond a hundred thousand yojanas, or beyond one hundred million yojanas, or beyond one billion yojanas, or beyond ten billion yojanas, or beyond one hundred billion yojanas, or beyond ten trillion yojanas, or beyond one million yojanas, or beyond ten million yojanas, or beyond a hundred million yojanas, or beyond a billion yojanas, or beyond a hundred billion yojanas, or beyond ten quadrillion yojanas; or beyond one world, or beyond ten worlds, or beyond a hundred worlds, or beyond a thousand worlds, or beyond a hundred thousand worlds, or beyond one hundred million worlds, or beyond one billion worlds, or beyond ten billion worlds, or beyond one hundred billion worlds, or beyond ten trillion worlds, or beyond one million worlds, or beyond ten million worlds, or beyond a hundred million worlds, or beyond a billion worlds, or beyond a hundred billion worlds, or beyond ten quadrillion worlds, I shall certainly go there and skillfully teach and transform them. If they are beings established in the bodhisattva vehicle, I shall cause them to abide in supreme awakening. If they are beings established in the sravaka vehicle, I shall cause them to abide in the fruit of stream-entry, once-returning, non-returning, or arhatship. If they are beings established in the pratyekabuddha vehicle, I shall cause them to abide in the state of a pratyekabuddha. As for other sentient beings, I shall cause them to abide in the ten wholesome courses of karma. I shall then provide for them through gifts of material wealth and Dharma and skillfully guide and gather them in.” Furthermore, they do not seek the states of the sravakas, pratyekabuddhas, and so forth through the wholesome roots of such generosity, but instead enable all sentient beings to share them equally and dedicate them to supreme awakening, employing non-attainment as skillful means. When making such a dedication to great bodhi, they remain free from the three thoughts: who is dedicating, for what purpose the dedication is made, and to what it is dedicated. These three thoughts never arise. Subhuti, this is how a great bodhisattva, abiding in the perfection of diligence, encompasses the perfection of generosity.

The Venerable Subhuti again addressed the Buddha:

– Blessed One! How does a great bodhisattva, abiding in the perfection of vigor, encompass the perfection of pure morality?

The Buddha said:

– Subhuti! If a great bodhisattva, abiding in the perfection of vigor, from the first arising of the aspiration until seated upon the wondrous seat of enlightenment, personally abstains from taking life, encourages others to abstain from taking life, does nothing contrary to praising the Dharma of abstaining from taking life, and joyfully praises those who abstain from taking life; personally abstains from taking what is not given, encourages others to abstain from taking what is not given, does nothing contrary to praising the Dharma of abstaining from taking what is not given, and joyfully praises those who abstain from taking what is not given; personally abstains from sexual misconduct, encourages others to abstain from sexual misconduct, does nothing contrary to praising the Dharma of abstaining from sexual misconduct, and joyfully praises those who abstain from sexual misconduct; personally abstains from false speech, encourages others to abstain from false speech, does nothing contrary to praising the Dharma of abstaining from false speech, and joyfully praises those who abstain from false speech; personally abstains from harsh speech, encourages others to abstain from harsh speech, does nothing contrary to praising the Dharma of abstaining from harsh speech, and joyfully praises those who abstain from harsh speech; personally abstains from divisive speech, encourages others to abstain from divisive speech, does nothing contrary to praising the Dharma of abstaining from divisive speech, and joyfully praises those who abstain from divisive speech; personally abstains from frivolous speech, encourages others to abstain from frivolous speech, does nothing contrary to praising the Dharma of abstaining from frivolous speech, and joyfully praises those who abstain from frivolous speech; personally abstains from covetousness, encourages others to abstain from covetousness, does nothing contrary to praising the Dharma of abstaining from covetousness, and joyfully praises those who abstain from covetousness; personally abstains from anger, encourages others to abstain from anger, does nothing contrary to praising the Dharma of abstaining from anger, and joyfully praises those who abstain from anger; personally abstains from wrong views, encourages others to abstain from wrong views, does nothing contrary to praising the Dharma of abstaining from wrong views, and joyfully praises those who abstain from wrong views. With this perfection of pure morality, that great bodhisattva does not seek birth in the Desire Realm, does not seek birth in the Form Realm, does not seek birth in the Formless Realm, does not seek the stage of a shravaka, and does not seek the stage of a pratyekabuddha. The bodhisattva merely shares such wholesome roots of pure morality equally with all sentient beings and dedicates them to unsurpassed enlightenment, employing non-apprehension as the skillful means. When thus dedicating them to great enlightenment, the bodhisattva remains free from three thoughts: who makes the dedication, what is dedicated, and to what it is dedicated. When these three thoughts never arise, then, Subhuti, this is how a great bodhisattva, abiding in the perfection of vigor, encompasses the perfection of pure morality.

The Venerable Subhuti again addressed the Buddha:

– Blessed One! How does a great bodhisattva, abiding in the perfection of vigor, encompass the perfection of patient acceptance?

The Buddha said:

– Subhuti! If a great bodhisattva, abiding in the perfection of vigor, from the first arising of the aspiration until seated upon the wondrous seat of enlightenment, is assailed in the interim by humans, nonhumans, and others who vie with one another to torment the bodhisattva, or who hack and stab the bodhisattva, sever the bodhisattva's hands and feet, and carry them away as they please, the bodhisattva at that time does not think: “Who has hacked and stabbed me? Who has dismembered me? Who has carried my limbs away?” The bodhisattva thinks only: “I have now gained an immense and excellent benefit. Those sentient beings have come to sever the limbs from my body in order to benefit me. I originally accepted this body for the sake of sentient beings, and by coming to take away what belongs to me, they are bringing my undertaking to fulfillment.” The bodhisattva thus carefully contemplates the true character of all dharmas and cultivates patient acceptance. With these supreme wholesome roots of patient acceptance, the bodhisattva does not seek the stages of a shravaka, a pratyekabuddha, or the like, but merely shares such wholesome roots of patient acceptance equally with all sentient beings and dedicates them to unsurpassed enlightenment, employing non-apprehension as the skillful means. When thus dedicating them to great enlightenment, the bodhisattva remains free from three thoughts: who makes the dedication, what is dedicated, and to what it is dedicated. When these three thoughts never arise, then, Subhuti, this is how a great bodhisattva, abiding in the perfection of vigor, encompasses the perfection of patient acceptance.

The Venerable Subhuti again addressed the Buddha:

– Blessed One! How does a great bodhisattva, abiding in the perfection of vigor, encompass the perfection of meditative concentration?

The Buddha said:

– Subhuti! If a great bodhisattva, abiding in the perfection of vigor, cultivates the meditative absorptions, that great bodhisattva, secluded from sensual desires and unwholesome, harmful dharmas, with applied thought and sustained thought, enters and fully abides in the first dhyana, with the joy and bliss born of seclusion. With applied thought and sustained thought stilled, abiding in inner serenity and one-pointedness of mind, without applied thought or sustained thought, the bodhisattva enters and fully abides in the second dhyana, with the joy and bliss born of concentration. Free from joy, the bodhisattva abides in equanimity, endowed with mindfulness and clear comprehension, and experiences bliss throughout the body—that of which the noble ones declare, “One who has equanimity and mindfulness abides in bliss”—and enters and fully abides in the third dhyana. Having abandoned pleasure and abandoned pain, and with prior gladness and sorrow having vanished, the bodhisattva enters and fully abides in the fourth dhyana, which is neither painful nor pleasant and possesses the purity of mindfulness through equanimity. Regarding sentient beings, that great bodhisattva gives rise to the perception of bestowing happiness upon them, directs the mind toward the immeasurable loving-kindness, and enters and fully abides in it; regarding sentient beings, the bodhisattva gives rise to the perception of uprooting their suffering, directs the mind toward immeasurable compassion, and enters and fully abides in it; regarding sentient beings, the bodhisattva gives rise to the perception of rejoicing in their happiness, directs the mind toward immeasurable sympathetic joy, and enters and fully abides in it; regarding sentient beings, the bodhisattva gives rise to the perception of impartiality beyond suffering and happiness, directs the mind toward immeasurable equanimity, and enters and fully abides in it. Regarding all forms, that great bodhisattva gives rise to the perception of revulsion toward their coarseness, directs the mind toward the absorption of the sphere of infinite space, and enters and fully abides in it; regarding consciousness, the bodhisattva gives rise to the perception of peacefulness, directs the mind toward the absorption of the sphere of infinite consciousness, and enters and fully abides in it; regarding nothingness, the bodhisattva gives rise to the perception of peacefulness, directs the mind toward the absorption of the sphere of nothingness, and enters and fully abides in it; regarding neither perception nor non-perception, the bodhisattva gives rise to the perception of peacefulness, directs the mind toward the absorption of the sphere of neither perception nor non-perception, and enters and fully abides in it; regarding the absorption of the cessation of perception and feeling, the bodhisattva gives rise to the perception of rest, directs the mind toward the absorption of the cessation of perception and feeling, and enters and fully abides in it. Although that great bodhisattva thus cultivates the dhyanas, immeasurable states, formless attainments, and the absorption of cessation, the bodhisattva does not appropriate their resultant karmic fruits, but takes birth in those states only in accordance with the sentient beings who should receive instruction, so as to benefit and bring happiness to them. Having been born there, the bodhisattva draws them in by means of the four means of attraction and skillfully establishes them so that they diligently train in the perfections of generosity, pure morality, patient acceptance, vigor, meditative concentration, and prajnaparamita. Relying upon the dhyanas, that great bodhisattva develops supreme supernormal powers, travels from one Buddha-field to another, draws near to and makes offerings to the Buddhas, the Blessed Ones, inquires of them concerning the profound nature and characteristics of all dharmas, and diligently develops supreme wholesome roots. That great bodhisattva gathers all such wholesome roots, shares them equally with all sentient beings, and dedicates them to unsurpassed enlightenment, employing non-apprehension as the skillful means. When thus dedicating them to great enlightenment, the bodhisattva remains free from three thoughts: who makes the dedication, what is dedicated, and to what it is dedicated. When these three thoughts never arise, then, Subhuti, this is how a great bodhisattva, abiding in the perfection of vigor, encompasses the perfection of meditative concentration.

The Venerable Subhuti again addressed the Buddha:

– Blessed One! How does a great bodhisattva, abiding in the perfection of vigor, draw in and encompass the perfection of wisdom?

The Buddha said:

– Subhuti! If a great bodhisattva abides in the perfection of vigor, that great bodhisattva continually sees neither name, object, nature, nor characteristic in the perfection of generosity; likewise, that great bodhisattva sees neither name, object, nature, nor characteristic in the perfections of pure discipline, patience, vigor, meditation, and wisdom. If a great bodhisattva abides in the perfection of vigor, that great bodhisattva continually sees neither name, object, nature, nor characteristic in the four foundations of mindfulness; likewise, that great bodhisattva sees neither name, object, nature, nor characteristic 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. If a great bodhisattva abides in the perfection of vigor, that great bodhisattva continually sees neither name, object, nature, nor characteristic in the emptiness of the internal; likewise, that great bodhisattva sees neither name, object, nature, nor characteristic in the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the nonexistence of self-nature. If a great bodhisattva abides in the perfection of vigor, that great bodhisattva continually sees neither name, object, nature, nor characteristic in suchness; likewise, that great bodhisattva sees neither name, object, nature, nor characteristic in the dharma realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the reality-limit, the realm of space, and the inconceivable realm. If a great bodhisattva abides in the perfection of vigor, that great bodhisattva continually sees neither name, object, nature, nor characteristic in the Noble Truth of suffering; likewise, that great bodhisattva sees neither name, object, nature, nor characteristic in the Noble Truths of the origin of suffering, cessation, and the path. If a great bodhisattva abides in the perfection of vigor, that great bodhisattva continually sees neither name, object, nature, nor characteristic in the four meditative absorptions; likewise, that great bodhisattva sees neither name, object, nature, nor characteristic in the four immeasurables and the four formless attainments. If a great bodhisattva abides in the perfection of vigor, that great bodhisattva continually sees neither name, object, nature, nor characteristic in the eight liberations; likewise, that great bodhisattva sees neither name, object, nature, nor characteristic in the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities. If a great bodhisattva abides in the perfection of vigor, that great bodhisattva continually sees neither name, object, nature, nor characteristic in the gateway of liberation through emptiness; likewise, that great bodhisattva sees neither name, object, nature, nor characteristic in the gateways of liberation through signlessness and wishlessness. If a great bodhisattva abides in the perfection of vigor, that great bodhisattva continually sees neither name, object, nature, nor characteristic in the five kinds of eyes; likewise, that great bodhisattva sees neither name, object, nature, nor characteristic in the six superknowledges. If a great bodhisattva abides in the perfection of vigor, that great bodhisattva continually sees neither name, object, nature, nor characteristic in the ten powers of a Buddha; likewise, that great bodhisattva sees neither name, object, nature, nor characteristic in the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha. If a great bodhisattva abides in the perfection of vigor, that great bodhisattva continually sees neither name, object, nature, nor characteristic in the quality of never forgetting; likewise, that great bodhisattva sees neither name, object, nature, nor characteristic in the nature of constant equanimity. If a great bodhisattva abides in the perfection of vigor, that great bodhisattva continually sees neither name, object, nature, nor characteristic in the knowledge of all things; likewise, that great bodhisattva sees neither name, object, nature, nor characteristic in the knowledge of the aspects of the paths and the knowledge of all aspects. If a great bodhisattva abides in the perfection of vigor, that great bodhisattva continually sees neither name, object, nature, nor characteristic in any dharani gateway; likewise, that great bodhisattva sees neither name, object, nature, nor characteristic in any samadhi gateway. If a great bodhisattva abides in the perfection of vigor, that great bodhisattva continually sees neither name, object, nature, nor characteristic in any practice of a great bodhisattva; likewise, that great bodhisattva sees neither name, object, nature, nor characteristic in the unsurpassed awakening of the Buddhas. If a great bodhisattva abides in the perfection of vigor, that great bodhisattva continually sees neither name, object, nature, nor characteristic in the fruit of stream-entry; likewise, that great bodhisattva sees neither name, object, nature, nor characteristic in the fruits of once-returning, non-returning, arhatship, and solitary awakening. If a great bodhisattva abides in the perfection of vigor, that great bodhisattva continually sees neither name, object, nature, nor characteristic in form; likewise, that great bodhisattva sees neither name, object, nature, nor characteristic in feeling, perception, volitional formations, and consciousness. If a great bodhisattva abides in the perfection of vigor, that great bodhisattva continually sees neither name, object, nature, nor characteristic in the eye ayatana; likewise, that great bodhisattva sees neither name, object, nature, nor characteristic in the ear, nose, tongue, body, and mind ayatanas. If a great bodhisattva abides in the perfection of vigor, that great bodhisattva continually sees neither name, object, nature, nor characteristic in the form ayatana; likewise, that great bodhisattva sees neither name, object, nature, nor characteristic in the sound, odor, taste, tangible-object, and dharma ayatanas. If a great bodhisattva abides in the perfection of vigor, that great bodhisattva continually sees neither name, object, nature, nor characteristic in the eye dhatu; likewise, that great bodhisattva sees neither name, object, nature, nor characteristic in the ear, nose, tongue, body, and mind dhatus. If a great bodhisattva abides in the perfection of vigor, that great bodhisattva continually sees neither name, object, nature, nor characteristic in the form dhatu; likewise, that great bodhisattva sees neither name, object, nature, nor characteristic in the sound, odor, taste, tangible-object, and dharma dhatus;

If a great bodhisattva abides in the perfection of diligence, that great bodhisattva constantly sees neither name, entity, nature, nor characteristic in the element of eye-consciousness, and likewise constantly sees neither name, entity, nature, nor characteristic in the elements of ear-, nose-, tongue-, body-, and mind-consciousness. If a great bodhisattva abides in the perfection of diligence, that great bodhisattva constantly sees neither name, entity, nature, nor characteristic in eye-contact, and likewise constantly sees neither name, entity, nature, nor characteristic in ear-, nose-, tongue-, body-, and mind-contact.

If a great bodhisattva abides in the perfection of diligence, that great bodhisattva constantly sees neither name, entity, nature, nor characteristic in the feelings that arise with eye-contact as their condition, and likewise constantly sees neither name, entity, nature, nor characteristic in the feelings that arise with ear-, nose-, tongue-, body-, and mind-contact as their condition. If a great bodhisattva abides in the perfection of diligence, that great bodhisattva constantly sees neither name, entity, nature, nor characteristic in the earth element, and likewise constantly sees neither name, entity, nature, nor characteristic in the water, fire, wind, space, and consciousness elements.

If a great bodhisattva abides in the perfection of diligence, that great bodhisattva constantly sees neither name, entity, nature, nor characteristic in ignorance, and likewise constantly sees neither name, entity, nature, nor characteristic in volitional formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, suffering, grief, and distress.

If a great bodhisattva abides in the perfection of diligence, that great bodhisattva constantly sees neither name, entity, nature, nor characteristic in form or formless phenomena, and likewise constantly sees neither name, entity, nature, nor characteristic in visible or invisible phenomena, resistant or nonresistant phenomena, contaminated or uncontaminated phenomena, and conditioned or unconditioned phenomena. That great bodhisattva sees absolutely no name, entity, nature, or characteristic in any phenomenon whatsoever; forms no conceptual thought regarding phenomena and has no attachment, but always acts in accordance with what has been taught.

The bodhisattva further shares with all sentient beings the roots of virtue arising from such wondrous wisdom and dedicates them to unsurpassed perfect awakening, employing nonattainment as the skillful means. When dedicating them to great bodhi in this way, the bodhisattva remains free from three thoughts: who makes the dedication, what is dedicated, and to what it is dedicated. When these three thoughts never arise, Subhuti, this is a great bodhisattva who, while abiding in the perfection of diligence, encompasses the perfection of prajna.

At that time, the Venerable Subhuti addressed the Buddha:

“Blessed One, how does a great bodhisattva, while abiding in the perfection of meditation, encompass the perfection of generosity?”

The Buddha said:

“Subhuti, if a great bodhisattva, while abiding in the perfection of meditation, practices the giving of material goods and the giving of Dharma to sentient beings, that great bodhisattva, secluded from sensual desires and evil, unwholesome qualities, with applied thought and sustained thought, enters and fully abides in the first dhyana, with the joy and bliss born of seclusion. With applied thought and sustained thought stilled, abiding in inward serenity and one-pointedness of mind, without applied thought or sustained thought, the bodhisattva enters and fully abides in the second dhyana, with the joy and bliss born of concentration.

With the fading of joy, the bodhisattva abides in equanimity, endowed with mindfulness and clear comprehension, and experiences bliss throughout the body; the noble ones describe this as abiding in equanimity and mindfulness, dwelling in bliss. Thus the bodhisattva enters and fully abides in the third dhyana. Having abandoned pleasure and pain, and with previous gladness and sorrow having vanished, the bodhisattva enters and fully abides in the fourth dhyana, which is neither painful nor pleasant and has purity of mindfulness through equanimity.

Toward all sentient beings, the bodhisattva gives rise to the perception of bestowing happiness, directs the mind toward the immeasurable loving-kindness, enters it, and fully abides therein. Toward all sentient beings, the bodhisattva gives rise to the perception of rescuing them from suffering, directs the mind toward the immeasurable compassion, enters it, and fully abides therein. Toward all sentient beings, the bodhisattva gives rise to the perception of rejoicing, directs the mind toward immeasurable sympathetic joy, enters it, and fully abides therein.

Toward all sentient beings, the bodhisattva gives rise to the perception of equality beyond suffering and happiness, directs the mind toward immeasurable equanimity, enters it, and fully abides therein. Regarding forms, that great bodhisattva gives rise to the perception of disillusionment with their coarseness, directs the mind toward the concentration of the sphere of infinite space, enters it, and fully abides therein.

Regarding consciousness, the bodhisattva gives rise to the perception of tranquility, directs the mind toward the concentration of the sphere of infinite consciousness, enters it, and fully abides therein. Regarding nothingness, the bodhisattva gives rise to the perception of tranquility, directs the mind toward the concentration of the sphere of nothingness, enters it, and fully abides therein. Regarding neither perception nor nonperception, the bodhisattva gives rise to the perception of tranquility, directs the mind toward the concentration of the sphere of neither perception nor nonperception, enters it, and fully abides therein.

Regarding the concentration of the cessation of perception and feeling, the bodhisattva gives rise to the perception of repose, directs the mind toward the concentration of the cessation of perception and feeling, enters it, and fully abides therein. Abiding in the perfection of meditation as thus explained, that great bodhisattva, with an undistracted mind, practices the giving of material goods and the giving of Dharma to sentient beings.

The bodhisattva always personally practices the giving of material goods and the giving of Dharma, and also constantly and diligently instructs others to practice the giving of material goods and the giving of Dharma. The bodhisattva never acts contrary to the praise of those who practice the giving of material goods and the giving of Dharma, and always joyfully commends those who practice the giving of material goods and the giving of Dharma.

With these roots of virtue, that great bodhisattva does not seek the stage of a shravaka or a pratyekabuddha, but shares with all sentient beings the roots of virtue arising from such generosity and dedicates them to unsurpassed perfect awakening, employing nonattainment as the skillful means. When dedicating them to great bodhi in this way, the bodhisattva remains free from three thoughts: who makes the dedication, what is dedicated, and to what it is dedicated.

When these three thoughts never arise, Subhuti, this is a great bodhisattva who, while abiding in the perfection of meditation, encompasses the perfection of generosity.”

The Venerable Subhuti again addressed the Buddha:

“Blessed One, how does a great bodhisattva, while abiding in the perfection of meditation, encompass the perfection of pure moral discipline?”

The Buddha said:

“Subhuti, if a great bodhisattva, while abiding in the perfection of meditation, undertakes and upholds pure moral discipline, the bodhisattva never gives rise to a mind associated with greed, a mind associated with anger, or a mind associated with delusion; never gives rise to a mind associated with harmfulness, a mind associated with stinginess, or a mind associated with jealousy; and never gives rise to a mind associated with delight in violating pure moral discipline, but always gives rise only to mental attention corresponding to the wisdom of all-knowing wisdom.

With such virtuous roots of merit, the bodhisattva does not seek the stage of a shravaka or a pratyekabuddha, but shares them equally with all sentient beings and dedicates them to unsurpassed perfect awakening, employing nonattainment as the skillful means. When dedicating them to great bodhi in this way, the bodhisattva remains free from three thoughts: who makes the dedication, what is dedicated, and to what it is dedicated.

When these three thoughts never arise, Subhuti, this is a great bodhisattva who, while abiding in the perfection of meditation, encompasses the perfection of generosity.”

Volume 349

THE END