大般若波羅蜜多經

02

The Buddha said:

– Subhuti! When a great bodhisattva practices the profound prajnaparamita, he embraces the perfection of generosity without duality; he embraces the perfections of pure ethical conduct, patient acceptance, diligence, meditative concentration, and prajnaparamita without duality.

When a great bodhisattva practices the profound prajnaparamita, he embraces the emptiness of internal phenomena without duality; he embraces the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, the emptiness of that which has no bounds, 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 phenomena, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of intrinsic existence,

and the emptiness of the intrinsic nature of nonexistence without duality.

When a great bodhisattva practices the profound prajnaparamita, he embraces suchness without duality; he embraces the dharma realm, the nature of phenomena, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the fixed order of phenomena, the abiding order of phenomena, the limit of reality, the realm of space, and the inconceivable realm without duality.

When a great bodhisattva practices the profound prajnaparamita, he embraces the four foundations of mindfulness without duality; he embraces the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path without duality.

When a great bodhisattva practices the profound prajnaparamita, he embraces the Noble Truth of suffering without duality; he embraces the Noble Truths of its origin, its cessation, and the path without duality.

When a great bodhisattva practices the profound prajnaparamita, he embraces the four meditative concentrations without duality; he embraces the four immeasurables and the four formless attainments without duality.

When a great bodhisattva practices the profound prajnaparamita, he embraces the eight liberations without duality; he embraces the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality without duality.

When a great bodhisattva practices the profound prajnaparamita, he embraces the samadhi Dharma gateways without duality; he embraces the dharani Dharma gateways without duality.

When a great bodhisattva practices the profound prajnaparamita, he embraces the gateway to liberation through emptiness without duality; he embraces the gateways to liberation through signlessness and wishlessness without duality.

When a great bodhisattva practices the profound prajnaparamita, he embraces the five kinds of eyes without duality; he embraces the six superknowledges without duality.

When a great bodhisattva practices the profound prajnaparamita, he embraces the ten powers of a Buddha without duality; he embraces the four fearlessnesses, the four unobstructed understandings, and the eighteen distinctive qualities of a Buddha without duality.

When a great bodhisattva practices the profound prajnaparamita, he embraces great loving-kindness without duality; he embraces great compassion, great sympathetic joy, and great equanimity without duality.

When a great bodhisattva practices the profound prajnaparamita, he embraces the quality of never forgetting without duality; he embraces the nature of perpetual equanimity without duality.

When a great bodhisattva practices the profound prajnaparamita, he embraces the knowledge of all things without duality; he embraces the knowledge of the aspects of the paths and the knowledge of all aspects without duality.

When a great bodhisattva practices the profound prajnaparamita, he transcends the stages of the sravakas and pratyekabuddhas without duality; he enters the great bodhisattva's certainty of freedom from arising without duality; he cultivates the right practices of the bodhisattva's ten bhumis without duality; and he realizes the fruit of supreme enlightenment without duality.

The Venerable Subhuti addressed the Buddha:

– Blessed One! If, when practicing the profound prajnaparamita, a great bodhisattva embraces the perfection of generosity without duality and embraces the perfections of pure ethical conduct, patient acceptance, diligence, meditative concentration, and prajnaparamita without duality; embraces the emptiness of internal phenomena without duality and embraces the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, the emptiness of that which has no bounds, 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 phenomena, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of intrinsic existence, and the emptiness of the intrinsic nature of nonexistence without duality; embraces suchness without duality and embraces the dharma realm, the nature of phenomena, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the fixed order of phenomena, the abiding order of phenomena, the limit of reality, the realm of space, and the inconceivable realm without duality; embraces the four foundations of mindfulness without duality and embraces the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path without duality; embraces the Noble Truth of suffering without duality and embraces the Noble Truths of its origin, its cessation, and the path without duality; embraces the four meditative concentrations without duality and embraces the four immeasurables and the four formless attainments without duality; embraces the eight liberations without duality and embraces the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality without duality; embraces the samadhi Dharma gateways without duality and embraces the dharani Dharma gateways without duality; embraces the gateway to liberation through emptiness without duality and embraces the gateways to liberation through signlessness and wishlessness without duality; embraces the five kinds of eyes without duality and embraces the six superknowledges without duality; embraces the ten powers of a Buddha without duality and embraces the four fearlessnesses, the four unobstructed understandings, and the eighteen distinctive qualities of a Buddha without duality; embraces great loving-kindness without duality and embraces great compassion, great sympathetic joy, and great equanimity without duality; embraces the quality of never forgetting without duality and embraces the nature of perpetual equanimity without duality; embraces the knowledge of all things without duality and embraces the knowledge of the aspects of the paths and the knowledge of all aspects without duality; transcends the stages of the sravakas and pratyekabuddhas without duality; enters the bodhisattva's certainty of freedom from arising without duality; cultivates the right practices of the bodhisattva's ten bhumis without duality; and realizes the fruit of supreme enlightenment without duality, then how is it that, from the first arising of the aspiration until the arising of the final mind, a great bodhisattva's wholesome qualities increase at all times?

The Buddha said:

“Subhuti, if a great bodhisattva practices on the basis of duality, wholesome dharmas will not increase and flourish. Why? Subhuti, because all foolish ordinary beings rely upon duality, the various wholesome dharmas they give rise to do not increase and flourish.

Because a great bodhisattva practices nonduality, from the first arising of the aspiration until the arising of the final mind, wholesome dharmas increase and flourish at all times. Therefore, Subhuti, because a great bodhisattva’s roots of virtue are firm, the bodhisattva cannot be subdued. Devas, humans, asuras, and others in the world cannot destroy those roots and cause the bodhisattva to fall to the stage of a sravaka or pratyekabuddha.

The various evil and unwholesome worldly dharmas cannot subdue the bodhisattva and prevent the wholesome dharmas that arise while practicing the perfection of giving from increasing and flourishing; they cannot subdue the bodhisattva and prevent the wholesome dharmas that arise while practicing the perfections of pure morality, patience, diligence, meditation, and prajnaparamita from increasing and flourishing; they cannot subdue the bodhisattva and prevent the wholesome dharmas that arise while abiding in the emptiness of the internal from increasing and flourishing;

they cannot subdue the bodhisattva and prevent the wholesome dharmas that arise while abiding 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 immutable, 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 self-nature of nonexistence from increasing and flourishing;

they cannot subdue the bodhisattva and prevent the wholesome dharmas that arise while abiding in suchness from increasing and flourishing; they cannot subdue the bodhisattva and prevent the wholesome dharmas that arise while abiding in the dharma-dhatu, Dharma-nature, the nature free from falsity, the immutable nature, the nature of equality, the nature beyond arising, the certainty of Dharma, the abiding of Dharma, the ultimate reality, the realm of space, and the inconceivable realm from increasing and flourishing; they cannot subdue the bodhisattva and prevent the wholesome dharmas that arise while cultivating the four establishments of mindfulness from increasing and flourishing;

they cannot subdue the bodhisattva and prevent the wholesome dharmas that arise while cultivating the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, and Noble Eightfold Path from increasing and flourishing; they cannot subdue the bodhisattva and prevent the wholesome dharmas that arise while abiding in the Noble Truth of suffering from increasing and flourishing; they cannot subdue the bodhisattva and prevent the wholesome dharmas that arise while abiding in the Noble Truths of the origin, cessation, and path from increasing and flourishing; they cannot subdue the bodhisattva and prevent the wholesome dharmas that arise while cultivating the four meditative absorptions from increasing and flourishing;

they cannot subdue the bodhisattva and prevent the wholesome dharmas that arise while cultivating the four immeasurables and four formless concentrations from increasing and flourishing; they cannot subdue the bodhisattva and prevent the wholesome dharmas that arise while cultivating the gateways of samadhi from increasing and flourishing; they cannot subdue the bodhisattva and prevent the wholesome dharmas that arise while cultivating the gateways of dharani from increasing and flourishing; they cannot subdue the bodhisattva and prevent the wholesome dharmas that arise while cultivating the gateway of liberation through emptiness from increasing and flourishing;

they cannot subdue the bodhisattva and prevent the wholesome dharmas that arise while cultivating the gateways of liberation through signlessness and wishlessness from increasing and flourishing; they cannot subdue the bodhisattva and prevent the wholesome dharmas that arise while cultivating the five kinds of eyes from increasing and flourishing; they cannot subdue the bodhisattva and prevent the wholesome dharmas that arise while cultivating the six superknowledges from increasing and flourishing; they cannot subdue the bodhisattva and prevent the wholesome dharmas that arise while cultivating the ten powers of a Buddha from increasing and flourishing;

they cannot subdue the bodhisattva and prevent the wholesome dharmas that arise while cultivating the four fearlessnesses, four unobstructed understandings, and eighteen distinctive qualities of a Buddha from increasing and flourishing; they cannot subdue the bodhisattva and prevent the wholesome dharmas that arise while cultivating great loving-kindness from increasing and flourishing; they cannot subdue the bodhisattva and prevent the wholesome dharmas that arise while cultivating great compassion, great sympathetic joy, and great equanimity from increasing and flourishing; they cannot subdue the bodhisattva and prevent the wholesome dharmas that arise while cultivating the Dharma of never losing mindfulness from increasing and flourishing;

they cannot subdue the bodhisattva and prevent the wholesome dharmas that arise while cultivating the nature of constant equanimity from increasing and flourishing; they cannot subdue the bodhisattva and prevent the wholesome dharmas that arise while cultivating the knowledge of all things from increasing and flourishing; they cannot subdue the bodhisattva and prevent the wholesome dharmas that arise while cultivating the knowledge of the aspects of the paths and the knowledge of all aspects from increasing and flourishing.

Therefore, Subhuti, a great bodhisattva should practice profound prajnaparamita in this way.”

At that time, the Venerable Subhuti said to the Buddha:

“World-Honored One, does a great bodhisattva practice profound prajnaparamita for the sake of roots of virtue?”

The Buddha said:

“No, Subhuti. A great bodhisattva does not practice profound prajnaparamita for the sake of roots of virtue, nor does a great bodhisattva practice profound prajnaparamita for the sake of unwholesome roots. Why? Subhuti, such is the Dharma of great bodhisattvas: if they have not reverently made offerings to the Buddhas, have not perfected their supreme roots of virtue, and have not been embraced by many true spiritual friends, they will never attain the knowledge of all-knowledge.”

The Venerable Subhuti again said to the Buddha:

“World-Honored One, why is it that only after great bodhisattvas have reverently made offerings to the Buddhas, perfected their supreme roots of virtue, and been embraced by many true spiritual friends can they realize the knowledge of all-knowledge?”

The Buddha said:

“Subhuti, from the time they first arouse the aspiration, great bodhisattvas reverently make offerings to immeasurable Tathagatas, Arhats, Perfectly Enlightened Ones. In the presence of those Buddhas, they hear discourses, mingled prose and verse, prophecies, verses, spontaneous teachings, accounts of past events, birth stories, extensive teachings, marvelous events, parables, and treatises. Having heard them, they retain them all; having retained them, they reverently honor and make offerings to them through body and speech, read and recite them, and review them until they become thoroughly proficient.

Having become proficient, they contemplate them well in their minds; having contemplated them well in their minds, they clearly perceive their purport; having perceived their purport, they further penetrate them thoroughly; having penetrated them thoroughly, they attain dharani; having attained dharani, they give rise to unobstructed understanding; and having given rise to unobstructed understanding, they proceed until they realize the knowledge of all-knowledge.

Wherever they are reborn, they retain and never forget the meaning of the true Dharma teachings they have heard. In the presence of the Buddhas, they plant immeasurable, vast roots of virtue. Because they are embraced by these roots of virtue, they are never born in an unfortunate realm or under adverse conditions.

Moreover, because they are embraced by these roots of virtue, their aspirations remain pure at all times. Because their aspirations are pure, they constantly adorn and purify the Buddha-lands they seek and constantly bring to maturity the sentient beings they are to guide. Moreover, because they are embraced by these roots of virtue, they are never separated from genuine spiritual friends, namely, the Tathagatas, Arhats, Perfectly Enlightened Ones; the assemblies of great bodhisattvas; pratyekabuddhas; sravakas; and others capable of continually praising the Buddha, Dharma, and Sangha.

They are constantly able to draw near to them, revere them, and make offerings to them. Thus, Subhuti, great bodhisattvas who reverently make offerings to the Buddhas, perfect their supreme roots of virtue, and are embraced by many true spiritual friends swiftly realize the knowledge of all-knowledge. Therefore, Subhuti, great bodhisattvas who practice profound prajnaparamita and wish swiftly to realize the knowledge of all-knowledge should diligently and reverently make offerings to the Buddhas, gather and perfect supreme roots of virtue, constantly seek to draw near to genuine spiritual friends, and never become discouraged or weary.”

At that time, the Venerable Subhuti said to the Buddha:

“World-Honored One! If a great bodhisattva does not reverently make offerings to the Buddhas, does not perfect supreme wholesome roots, and is not embraced and guided by many good spiritual friends, then is it certain that this great bodhisattva cannot attain the knowledge of all knowledge?”

The Buddha said:

“Subhuti! If one does not reverently make offerings to the Buddhas, cannot perfect supreme wholesome roots, and is not embraced and guided by many good spiritual friends, one should not even bear the name ‘great bodhisattva,’ much less be able to realize the knowledge of all knowledge. Why is this?

Subhuti! Some may reverently make offerings to the Buddhas, fully plant supreme wholesome roots, and be embraced and guided by many true good spiritual friends, yet still be unable to attain the knowledge of all knowledge. How much less could one who does not reverently make offerings to the Buddhas, cannot perfect supreme wholesome roots, and is not embraced and guided by good spiritual friends realize the knowledge of all knowledge?

It is impossible for such a person to realize the knowledge of all knowledge. Therefore, Subhuti, if a great bodhisattva wishes to be worthy of the name ‘great bodhisattva’ and quickly realize the knowledge of all knowledge, that bodhisattva should diligently and reverently make offerings to the Buddhas, fully plant supreme wholesome roots, and draw near to and make offerings to true good spiritual friends, without becoming weary or discouraged.”

The Venerable Subhuti said to the Buddha:

“World-Honored One! For what reason are there great bodhisattvas who, although they have reverently made offerings to the Buddhas, fully planted supreme wholesome roots, and been embraced and guided by true good spiritual friends, are nevertheless unable to realize the knowledge of all knowledge?”

The Buddha said:

“Subhuti! Because those great bodhisattvas are removed from the power of skillful means, they are unable to realize the knowledge of all knowledge. That is to say, those great bodhisattvas have not heard from the Buddhas an exposition of such skillful means by which to reverently make offerings to the Buddhas, the World-Honored Ones, fully plant supreme wholesome roots, and draw near to and make offerings to true good spiritual friends. Therefore, they are unable to realize the knowledge of all knowledge.”

At that time, the Venerable Subhuti said to the Buddha:

“World-Honored One! What are the skillful means by which, when a great bodhisattva accomplishes the practices of those skillful means, that bodhisattva will certainly be able to realize the knowledge of all knowledge?”

The Buddha said:

“Subhuti! If, from the first arising of the aspiration, a great bodhisattva practices the perfection of generosity with mental attention corresponding to the knowledge of all knowledge—whether making offerings to a Tathagata, Arhat, Perfectly Enlightened One; making offerings to a pratyekabuddha; making offerings to a sravaka; making offerings to a great bodhisattva; making offerings to other sramanas and brahmins; giving to non-Buddhist practitioners of the holy life; giving to the poor, ascetics, and those who come to seek alms;

or giving to all human and nonhuman beings, and so forth—then that great bodhisattva, having accomplished such mental attention corresponding to the knowledge of all knowledge, practices generosity without conceiving of the act of giving, without conceiving of the recipient, without conceiving of the giver, and without conceiving of any self or anything belonging to a self.

Why is this? Subhuti! It is because that great bodhisattva contemplates the intrinsic characteristics of all dharmas as empty, unarisen, unproduced, unchanging, and unceasing; enters into the characteristics of all dharmas; knows all dharmas to be without agent or agency; and enters into the characteristics of all conditioned phenomena.

Accomplishing such skillful means, that great bodhisattva continually increases supreme wholesome roots. Because these supreme wholesome roots continually increase, that bodhisattva can practice the perfection of generosity, bring sentient beings to maturity, and adorn and purify a Buddha-land. Although practicing generosity, that bodhisattva does not seek the fruit of generosity; that is, the bodhisattva is not attached to the desirable objects obtained through generosity, nor does the bodhisattva crave the favorable recompenses within samsara obtained through generosity.

Solely to protect those who have no protector and to liberate those who have not yet been liberated does the bodhisattva practice the perfection of generosity.

“Furthermore, Subhuti! If, from the first arising of the aspiration, a great bodhisattva practices the perfection of pure moral discipline and undertakes and upholds pure moral discipline with mental attention corresponding to the knowledge of all knowledge, that bodhisattva’s mind is not obscured by desire, nor is it obscured by anger, nor is it obscured by delusion. Neither is it obscured by subsidiary afflictions, bonds, or other evil and unwholesome dharmas that obstruct bodhi: miserliness and evil deceit, wrath, indolence, an inferior mind, a distracted mind, corrupt wisdom, pride, excessive pride, pride beyond pride, egotistic pride, overweening pride, abject pride, and perverted pride.

Nor does that bodhisattva ever give rise to mental attention corresponding to the sravaka or pratyekabuddha vehicles. Why is this? Subhuti!

It is because that great bodhisattva contemplates the intrinsic characteristics of all dharmas as empty, unarisen, unproduced, unchanging, and unceasing; enters into the characteristics of all dharmas; knows all dharmas to be without agent or agency; and enters into the characteristics of all conditioned phenomena. Because that great bodhisattva accomplishes such skillful means, the bodhisattva continually increases supreme wholesome roots.

Because these supreme wholesome roots continually increase, that bodhisattva can practice the perfection of pure moral discipline, bring sentient beings to maturity, and adorn and purify a Buddha-land. Although practicing pure moral discipline, that bodhisattva does not seek to attain its fruit; that is, the bodhisattva is not attached to the desirable objects obtained by observing moral discipline, nor does the bodhisattva crave the favorable recompenses within samsara obtained by observing moral discipline.

Solely to protect those who have no protector and to liberate those who have not yet been liberated does the bodhisattva practice the perfection of pure moral discipline.

“Furthermore, Subhuti! If, from the first arising of the aspiration, a great bodhisattva practices the perfection of patient acceptance and trains in patient acceptance with mental attention corresponding to the knowledge of all knowledge, then that great bodhisattva, even for the sake of preserving the bodhisattva’s own life, does not give rise to a single thought of anger, speak harsh words, or harbor a resentful desire for revenge.

Suppose someone were to come intending to kill that bodhisattva, plunder the bodhisattva’s wealth, violate the bodhisattva’s wives or consorts, lie and deceive, alienate the bodhisattva’s relatives and friends, revile the bodhisattva with vulgar abuse, mock and slander the bodhisattva, or strike, beat, cut, sever, or inflict many other harmful deeds. Toward that sentient being, the bodhisattva would feel no wrath or resentment whatsoever, but would seek only to bring that person benefit and happiness.

Why is this? Subhuti! It is because that great bodhisattva contemplates the intrinsic characteristics of all dharmas as empty, unarisen, unproduced, unchanging, and unceasing; enters into the characteristics of all dharmas; knows all dharmas to be without agent or agency; and enters into the characteristics of all conditioned phenomena.

Accomplishing such skillful means, that great bodhisattva continually increases supreme wholesome roots. Because these supreme wholesome roots continually increase, that bodhisattva can practice the perfection of patient acceptance, bring sentient beings to maturity, and adorn and purify a Buddha-land. Although practicing patient acceptance, that bodhisattva does not seek to attain its fruit; that is, the bodhisattva is not attached to the desirable objects obtained through patience, nor does the bodhisattva crave the favorable recompenses within samsara obtained through patience.

Solely to protect those who have no protector and to liberate those who have not yet been liberated does the bodhisattva practice the perfection of patient acceptance.”

Furthermore, Subhuti, if, from the first arising of the aspiration, a great bodhisattva cultivates the perfection of diligence and, with mental attention corresponding to the knowledge of all-knowing wisdom, arouses right effort, dons firm armor, and remains courageous and undaunted, far removed from indolence and laziness, then, in seeking the attainment of unsurpassed awakening, that great bodhisattva applies courageous right effort without fearing any suffering and constantly employs skillful means to restrain and subdue it.

Thus, the bodhisattva is not frightened by the suffering of human beings, the suffering of asuras, the suffering of the realm of ghosts, the suffering of animals, the suffering of the hells, or any other suffering, but constantly employs skillful means to restrain and subdue it, diligently cultivates wholesome dharmas, and never grows negligent or abandons them. Why? Subhuti, it is because that great bodhisattva contemplates all dharmas and sees that their intrinsic characteristics are empty, neither arising nor coming into being, neither turning nor ceasing, and thus enters into the characteristics of all dharmas; knowing that all dharmas are without an agent and without activity, the bodhisattva enters into the characteristics of all conditioned formations.

Having perfected such skillful means, that great bodhisattva continually increases supreme roots of virtue. Because these supreme roots of virtue continually increase, the bodhisattva is able to practice the perfection of diligence, bring sentient beings to maturity, and adorn and purify Buddha lands. Although practicing diligence, the bodhisattva does not seek to obtain the fruits of diligent effort; that is, the bodhisattva neither clings to desirable states attained through diligent effort nor seeks the favorable rewards within samsara that may be attained through diligent effort, but practices the perfection of diligence solely to rescue those who have no protector and to liberate those who have not yet attained liberation.

Furthermore, Subhuti, if, from the first arising of the aspiration, a great bodhisattva cultivates the perfection of meditative concentration and, with mental attention corresponding to the knowledge of all-knowing wisdom, trains in the various concentrations, then, after seeing forms with the eye, that great bodhisattva does not grasp their general signs or their accompanying attractive features. At that very moment, the bodhisattva guards the faculty of the eye and does not follow after heedlessness, lest craving, evil and unwholesome dharmas, and worldly outflows and afflictions arise in the mind, but devotes the mind to mindfulness and concentration and guards the faculty of the eye.

After hearing sounds with the ear, that great bodhisattva does not grasp their general signs or their accompanying pleasant qualities. At that very moment, the bodhisattva guards the faculty of the ear and does not follow after heedlessness, lest craving, evil and unwholesome dharmas, and worldly afflictions arise in the mind, but devotes the mind to mindfulness and concentration and guards the faculty of the ear. After smelling odors with the nose, that great bodhisattva does not grasp their general signs or their accompanying fragrances.

At that very moment, the bodhisattva guards the faculty of the nose and does not follow after heedlessness, lest craving, evil and unwholesome dharmas, and worldly outflows and afflictions arise in the mind, but devotes the mind to mindfulness and concentration and guards the faculty of the nose. After tasting flavors with the tongue, that great bodhisattva does not grasp their general signs or their accompanying tastes.

At that very moment, the bodhisattva guards the faculty of the tongue and does not follow after heedlessness, lest craving, evil and unwholesome dharmas, and worldly outflows and afflictions arise in the mind, but devotes the mind to mindfulness and concentration and guards the faculty of the tongue. After experiencing tangible objects with the body, that great bodhisattva does not grasp their general signs or their accompanying pleasant sensations.

At that very moment, the bodhisattva guards the faculty of the body and does not follow after heedlessness, lest craving, evil and unwholesome dharmas, and worldly outflows and afflictions arise in the mind, but devotes the mind to mindfulness and concentration and guards the faculty of the body. After cognizing dharmas with the mind, that great bodhisattva does not grasp their general signs or their accompanying allure.

At that very moment, the bodhisattva guards the faculty of the mind and does not follow after heedlessness, lest craving, evil and unwholesome dharmas, and worldly outflows and afflictions arise in the mind, but devotes the mind to mindfulness and concentration and guards the faculty of the mind. Whether walking, standing, sitting, lying down, speaking, or remaining silent, that great bodhisattva never departs from the state of samahita, supreme concentration, and shamatha, calm abiding.

Neither the hands nor the feet of that great bodhisattva act violently; the bodhisattva's speech is not harsh or confused. The eyes and other faculties are neither disturbed nor restless, wavering, or agitated. The bodhisattva is not arrogant; the body is not distracted, speech is not distracted, and the mind is not distracted.

The body is tranquil, speech is tranquil, and the mind is tranquil. Whether in seclusion or in public, the bodhisattva's deportment remains unchanged. Regarding food and drink, clothing, bedding, medicines for treating illness, and other requisites, the bodhisattva knows contentment, is easily satisfied, easily supported, and easily served.

The bodhisattva's discipline of practice is well regulated and harmonious. Although dwelling amid commotion, the bodhisattva practices seclusion. Amid gain and loss, pleasure and pain, praise and disparagement, acclaim and blame, life and death, the bodhisattva remains equanimous and unchanged, neither elated nor dejected.

Toward enemies and intimates, the wholesome and the unwholesome, the bodhisattva's mind feels neither hatred nor affection, neither joy nor sorrow. Regarding noble speech and ignoble speech, seclusion and commotion, the bodhisattva's mind remains equanimous and unchanged. Regarding attractive forms and unattractive forms, agreeable and adverse circumstances, the bodhisattva makes no distinctions whatsoever, and the mind remains constantly settled.

Why? Subhuti, it is because that great bodhisattva contemplates all dharmas and sees that their intrinsic characteristics are empty, neither arising nor coming into being, neither turning nor ceasing, and thus enters into the characteristics of all dharmas; knowing that all dharmas are without an agent and without activity, the bodhisattva enters into the characteristics of all conditioned formations. Having perfected such skillful means, that great bodhisattva continually increases supreme roots of virtue.

Because these supreme roots of virtue continually increase, the bodhisattva practices the perfection of meditative concentration, brings sentient beings to maturity, and adorns and purifies Buddha lands. Although practicing meditative concentration, the bodhisattva does not seek to obtain the fruits of concentration; that is, the bodhisattva neither clings to desirable states attained through concentration nor seeks the favorable rewards within samsara that may be attained through meditative concentration, but practices the perfection of meditative concentration solely to rescue those who have no protector and to liberate those who have not yet attained liberation.

Furthermore, Subhuti, if, from the first arising of the aspiration, a great bodhisattva cultivates the perfection of prajna and, with mental attention corresponding to the knowledge of all-knowing wisdom, trains in prajna, then that great bodhisattva possesses no corrupt wisdom and cannot be led astray by other forces. The bodhisattva is far removed from all attachment to self and what belongs to self; far removed from every view of a self, a sentient being, a life continuum, one capable of arising, one who nurtures, one who matures, an agent of transmigration, a mind-born being, a youth, an agent of action, one who experiences karmic results, a knower, and a seer; far removed from all views of existence and nonexistence and all views leading to evil destinies;

and far removed from conceit.

Without discrimination and without alteration, the bodhisattva cultivates sublime wisdom. Why? Subhuti, it is because that great bodhisattva contemplates all dharmas and sees that their intrinsic characteristics are empty, neither arising nor coming into being, neither turning nor ceasing, and thus enters into the characteristics of all dharmas; knowing that all dharmas are without an agent and without activity, the bodhisattva enters into the characteristics of all conditioned formations.

Having perfected such skillful means, that great bodhisattva continually increases supreme roots of virtue. Because these supreme roots of virtue continually increase, the bodhisattva is able to practice the perfection of prajna, bring sentient beings to maturity, and adorn and purify Buddha lands. Although practicing prajna, the bodhisattva does not seek to obtain the fruits of wisdom; that is, the bodhisattva neither clings to desirable states attained through wisdom nor seeks the favorable rewards within samsara that may be attained through wisdom, but practices the perfection of sublime wisdom solely to rescue those who have no protector and to liberate those who have not yet attained liberation.

Furthermore, Subhuti, if, from the first arising of the aspiration, a great bodhisattva practices prajnaparamita and, with mental attention corresponding to the wisdom of omniscience, enters the first dhyana, the second, the third, and the fourth dhyana; enters the immeasurable loving-kindness, immeasurable compassion, immeasurable sympathetic joy, and immeasurable equanimity; and enters the concentration of the Sphere of Infinite Space, the concentration of the Sphere of Infinite Consciousness, the Sphere of Nothingness, and the Sphere of Neither Perception nor Non-perception, then although that great bodhisattva freely enters and emerges from the dhyanas, immeasurables, and formless attainments, he does not crave their resultant fruit.

Why is this? Subhuti, it is because that great bodhisattva has perfected the most excellent skillful means. Through the power of these skillful means, he contemplates the dhyanas, immeasurables, and formless attainments and sees that their own characteristics are all empty, neither arising nor becoming, neither turning nor ceasing, and thus enters the characteristics of all dharmas; he knows that all dharmas are without an agent and without activity, and thus enters the characteristics of all conditioned phenomena.

Having perfected such skillful means, that great bodhisattva constantly increases his supreme roots of virtue. Because his supreme roots of virtue continually increase, he is able to practice the dhyanas, immeasurables, and formless attainments. By practicing the dhyanas, immeasurables, and formless attainments, he is able freely to bring sentient beings to maturity and purify the Buddha-land.

Although he practices the dhyanas, immeasurables, and formless attainments, he does not seek to attain their fruits. That is, he does not become attached to the resultant fruits within samsara obtained through the dhyanas, immeasurables, and formless concentrations. Solely to rescue those who have no protector and liberate those who are not yet liberated, he practices the dhyanas, immeasurables, and formless attainments without grasping them.

Furthermore, Subhuti, if, from the first arising of the aspiration, a great bodhisattva practices prajnaparamita and, with mental attention corresponding to the wisdom of omniscience, trains in all the factors of awakening, perfecting such skillful means, then although he follows the paths of seeing and cultivation that abandon the defilements, he does not attain the fruit of stream-entry, nor does he attain the fruit of once-returning, non-returning, arhatship, or the state of a pratyekabuddha.

Why is this? Subhuti, it is because that great bodhisattva contemplates all dharmas and sees that their own characteristics are all empty, neither arising nor becoming, neither turning nor ceasing, and thus enters the characteristics of all dharmas; he knows that all dharmas are without an agent and without activity, and thus enters the characteristics of all conditioned phenomena. Having perfected such skillful means, that great bodhisattva constantly increases his supreme roots of virtue.

Because his supreme roots of virtue continually increase, he is able to practice the thirty-seven factors of awakening. Although he practices the factors of awakening in this way, he surpasses the stages of the sravakas and pratyekabuddhas and enters the bodhisattva’s certainty of rightness. Subhuti, this is the great bodhisattva’s patient acceptance of the non-arising of dharmas.

Furthermore, Subhuti, if, from the first arising of the aspiration, a great bodhisattva practices prajnaparamita and, with mental attention corresponding to the wisdom of omniscience, freely enters and emerges from the eight liberations in both forward and reverse order; freely enters and emerges from the eight spheres of mastery in both forward and reverse order; freely enters and emerges from the nine successive concentrations in both forward and reverse order; freely enters and emerges from the ten totality concentrations in both forward and reverse order;

and is also able to cultivate contemplation of the Four Noble Truths and freely enter and emerge from the samadhi gateways, dharani gateways, and three gateways of liberation, yet, having perfected skillful means, does not attain the fruit of stream-entry, nor the fruit of once-returning, non-returning, arhatship, or the state of a pratyekabuddha—why is this?

Subhuti, it is because that great bodhisattva contemplates all dharmas and sees that their own characteristics are all empty, neither arising nor becoming, neither turning nor ceasing, and thus enters the characteristics of all dharmas; he knows that all dharmas are without an agent and without activity, and thus enters the characteristics of all conditioned phenomena. Having perfected such skillful means, that great bodhisattva constantly increases his supreme roots of virtue.

Because his supreme roots of virtue continually increase, he is able to practice the concentrations of the eight liberations, the concentrations of the eight spheres of mastery, the nine successive concentrations, the concentrations of the ten totalities, contemplation of the Four Noble Truths, the samadhi gateways, dharani gateways, and the three gateways of liberation. Although he is able to practice the concentrations of the eight liberations through to the three gateways of liberation, he surpasses the fruits of the sravaka and pratyekabuddha stages and enters the stage of a non-retrogressing bodhisattva.

Subhuti, this is the great bodhisattva’s patient acceptance of the non-arising of dharmas that receives the prediction of awakening.

Furthermore, Subhuti, when a great bodhisattva practices prajnaparamita, with mental attention corresponding to the wisdom of omniscience, he trains in the Buddha’s ten powers, the four fearlessnesses, the four unhindered understandings, the eighteen distinctive qualities of a Buddha, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the quality of never losing mindfulness, the nature of constant equanimity, the knowledge of all things, the knowledge of the aspects of the path, the knowledge of all modes, the five kinds of eyes, and the six superknowledges.

Until he is fully capable of bringing sentient beings to maturity and purifying the Buddha-land, he does not attain the wisdom of omniscience. Why is this? Subhuti, it is because that great bodhisattva contemplates all dharmas and sees that their own characteristics are all empty, neither arising nor becoming, neither turning nor ceasing, and thus enters the characteristics of all dharmas; he knows that all dharmas are without an agent and without activity, and thus enters the characteristics of all conditioned phenomena.

Having perfected such skillful means, that great bodhisattva constantly increases his supreme roots of virtue. Because his supreme roots of virtue continually increase, he is able to practice the Buddha’s ten powers, the four fearlessnesses, the four unhindered understandings, the eighteen distinctive qualities of a Buddha, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the quality of never losing mindfulness, the nature of constant equanimity, the knowledge of all things, the knowledge of the aspects of the path, the knowledge of all modes, the five kinds of eyes, and the six superknowledges.

Because he is able to practice the Buddha’s ten powers through to the six superknowledges, he can completely bring sentient beings to maturity and purify the Buddha-land, and gradually attain the wisdom of omniscience.

Subhuti, this is called skillful means. If a great bodhisattva perfects such skillful means, then whatever he undertakes, he will certainly be able to attain the wisdom of omniscience.

Subhuti, such skillful means are all perfected through prajnaparamita. Therefore, Subhuti, great bodhisattvas should practice prajnaparamita without seeking karmic recompense for anything they do.

LXIV. CHAPTER ON TRAINING UNIVERSALLY IN THE PATH

01

At that time, the Venerable Subhuti said to the Buddha:

“Blessed One, great bodhisattvas endowed with supreme awakening are able to undertake and practice such profound Dharma, yet they seek no karmic recompense for doing so.”

The Buddha said:

“Subhuti, so it is! So it is! It is exactly as you have said. Although great bodhisattvas endowed with supreme awakening are able to undertake and practice such profound Dharma, they seek no karmic recompense for doing so. Why is this? Subhuti, it is because great bodhisattvas remain unmoved with regard to intrinsic nature.”

The Venerable Subhuti again said to the Buddha:

“Blessed One, with regard to what intrinsic nature are great bodhisattvas able to remain unmoved?”

The Buddha said:

“Subhuti, great bodhisattvas are able to remain unmoved with regard to intrinsic nature that is devoid of intrinsic nature.”

“Blessed One, with regard to which dharmas whose intrinsic nature is devoid of intrinsic nature are great bodhisattvas able to remain unmoved?”

– Subhuti! The great bodhisattvas can remain unmoved with regard to the no-nature of the self-nature of form; they can remain unmoved with regard to the no-nature of the self-nature of feeling, perception, formations, and consciousness. They can remain unmoved with regard to the no-nature of the self-nature of the eye ayatana; they can remain unmoved with regard to the no-nature of the self-nature of the ear, nose, tongue, body, and mind ayatanas. They can remain unmoved with regard to the no-nature of the self-nature of the form ayatana; they can remain unmoved with regard to the no-nature of the self-nature of the sound, odor, taste, tangible-object, and dharma ayatanas. They can remain unmoved with regard to the no-nature of the self-nature of the eye dhatu; they can remain unmoved with regard to the no-nature of the self-nature of the ear, nose, tongue, body, and mind dhatus. They can remain unmoved with regard to the no-nature of the self-nature of the form dhatu; they can remain unmoved with regard to the no-nature of the self-nature of the sound, odor, taste, tangible-object, and dharma dhatus. They can remain unmoved with regard to the no-nature of the self-nature of the eye-consciousness dhatu; they can remain unmoved with regard to the no-nature of the self-nature of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus. They can remain unmoved with regard to the no-nature of the self-nature of eye-contact; they can remain unmoved with regard to the no-nature of the self-nature of ear-, nose-, tongue-, body-, and mind-contact. They can remain unmoved with regard to the no-nature of the self-nature of the feelings that arise conditioned by eye-contact; they can remain unmoved with regard to the no-nature of the self-nature of the feelings that arise conditioned by ear-, nose-, tongue-, body-, and mind-contact. They can remain unmoved with regard to the no-nature of the self-nature of the earth dhatu; they can remain unmoved with regard to the no-nature of the self-nature of the water, fire, wind, space, and consciousness dhatus. They can remain unmoved with regard to the no-nature of the self-nature of ignorance; they can remain unmoved with regard to the no-nature of the self-nature of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress. They can remain unmoved with regard to the no-nature of the self-nature of the perfection of giving; they can remain unmoved with regard to the no-nature of the self-nature of the perfections of pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita. They can remain unmoved with regard to the no-nature of the self-nature of the emptiness of internal phenomena; they can remain unmoved with regard to the no-nature of the self-nature of the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of fundamental nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence. They can remain unmoved with regard to the no-nature of the self-nature of the four meditative concentrations; they can remain unmoved with regard to the no-nature of the self-nature of the four immeasurables and the four formless concentrations. They can remain unmoved with regard to the no-nature of the self-nature of the four establishments of mindfulness; they can remain unmoved with regard to the no-nature of the self-nature of 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. They can remain unmoved with regard to the no-nature of the self-nature of the liberation gateway of emptiness; they can remain unmoved with regard to the no-nature of the self-nature of the liberation gateways of signlessness and wishlessness. They can remain unmoved with regard to the no-nature of the self-nature of the Noble Truth of suffering; they can remain unmoved with regard to the no-nature of the self-nature of the Noble Truths of origination, cessation, and the path. They can remain unmoved with regard to the no-nature of the self-nature of the eight liberations; they can remain unmoved with regard to the no-nature of the self-nature of the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality. They can remain unmoved with regard to the no-nature of the self-nature of all samadhi gateways; they can remain unmoved with regard to the no-nature of the self-nature of all dharani gateways. They can remain unmoved with regard to the no-nature of the self-nature of the ten bodhisattva grounds. They can remain unmoved with regard to the no-nature of the self-nature of the five kinds of eyes; they can remain unmoved with regard to the no-nature of the self-nature of the six superknowledges. They can remain unmoved with regard to the no-nature of the self-nature of the Buddha’s ten powers; they can remain unmoved with regard to the no-nature of the self-nature of the four fearlessnesses, the four unobstructed understandings, and the eighteen distinctive qualities of a Buddha. They can remain unmoved with regard to the no-nature of the self-nature of great loving-kindness; they can remain unmoved with regard to the no-nature of the self-nature of great compassion, great sympathetic joy, and great equanimity. They can remain unmoved with regard to the no-nature of the self-nature of the Dharma of nonforgetfulness; they can remain unmoved with regard to the no-nature of the self-nature of perpetual equanimity. They can remain unmoved with regard to the no-nature of the self-nature of the knowledge of all things; they can remain unmoved with regard to the no-nature of the self-nature of the knowledge of the aspects of the path and the knowledge of all aspects. They can remain unmoved with regard to the no-nature of the self-nature of the fruit of stream-entry; they can remain unmoved with regard to the no-nature of the self-nature of the fruits of once-returning, non-returning, and arhatship. They can remain unmoved with regard to the no-nature of the self-nature of the fruit of a pratyekabuddha. They can remain unmoved with regard to the no-nature of the self-nature of all the practices of great bodhisattvas. They can remain unmoved with regard to the no-nature of the self-nature of the fruit of the unsurpassed awakening of the Buddhas. Why is this? Subhuti! Because the self-nature of all phenomena is precisely no-nature, and no-nature cannot directly realize no-nature.

Fascicle 366

THE END