大般若波羅蜜多經

XI. CHAPTER ON ILLUSTRATIONS

At that time, the Venerable Subhuti addressed the Buddha:

“Blessed One! What is the meaning of ‘bodhisattva’?”

The Buddha said to Subhuti:

“Non-meaning is the meaning of ‘bodhisattva.’ Why is this? Subhuti! Since both terms, bodhi and sattva, have not arisen, the meaning contained in them also does not exist. Non-meaning is the meaning of ‘bodhisattva.’

“Subhuti! You should know that, just as the tracks of a bird in empty space truly have no meaning, so too does the term ‘bodhisattva’ truly have no meaning. Just as dream objects, illusory phenomena, mirages, reflected images, the moon in water, echoes, optical flowers in empty space, and magical transformations truly have no meaning, so too does the term ‘bodhisattva’ truly have no meaning.

“Subhuti! You should know that, just as the suchness of all dharmas truly has no meaning, so too does the term ‘bodhisattva’ truly have no meaning. Just as all dharmas, the dharma-realm, dharma-nature, the nature free from falsity, the nature free from alteration, the fixed order of dharmas, the abiding order of dharmas, and the ultimate reality truly have no meaning, so too does the term ‘bodhisattva’ truly have no meaning.

“Subhuti! You should know that, just as a magician’s form truly has no meaning, so too does the term ‘bodhisattva’ truly have no meaning. Just as a magician’s feeling, perception, formations, and consciousness truly have no meaning, so too does the term ‘bodhisattva’ truly have no meaning.

“Subhuti! You should know that, just as a magician’s eye ayatana truly has no meaning, so too does the term ‘bodhisattva’ truly have no meaning. Just as a magician’s ear, nose, tongue, body, and mind ayatanas truly have no meaning, so too does the term ‘bodhisattva’ truly have no meaning.

“Subhuti! You should know that, just as a magician’s form ayatana truly has no meaning, so too does the term ‘bodhisattva’ truly have no meaning. Just as a magician’s sound, odor, taste, tangible object, and dharma ayatanas truly have no meaning, so too does the term ‘bodhisattva’ truly have no meaning.

“Subhuti! You should know that, just as a magician’s eye dhatu truly has no meaning, so too does the term ‘bodhisattva’ truly have no meaning. Just as a magician’s ear, nose, tongue, body, and mind dhatus truly have no meaning, so too does the term ‘bodhisattva’ truly have no meaning.

“Subhuti! You should know that, just as a magician’s form dhatu truly has no meaning, so too does the term ‘bodhisattva’ truly have no meaning. Just as a magician’s sound, odor, taste, tangible object, and dharma dhatus truly have no meaning, so too does the term ‘bodhisattva’ truly have no meaning.

“Subhuti! You should know that, just as a magician’s eye-consciousness dhatu truly has no meaning, so too does the term ‘bodhisattva’ truly have no meaning. Just as a magician’s ear-, nose-, tongue-, body-, and mind-consciousness dhatus truly have no meaning, so too does the term ‘bodhisattva’ truly have no meaning.

“Subhuti! You should know that, just as a magician’s eye-contact truly has no meaning, so too does the term ‘bodhisattva’ truly have no meaning. Just as a magician’s ear-, nose-, tongue-, body-, and mind-contact truly have no meaning, so too does the term ‘bodhisattva’ truly have no meaning.

“Subhuti! You should know that, just as a magician’s feelings arising with eye-contact as condition truly have no meaning, so too does the term ‘bodhisattva’ truly have no meaning. Just as a magician’s feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition truly have no meaning, so too does the term ‘bodhisattva’ truly have no meaning.

“Subhuti! You should know that, just as a magician’s ignorance truly has no meaning, so too does the term ‘bodhisattva’ truly have no meaning. Just as a magician’s formations, consciousness, name-and-form, six ayatanas, contact, feeling, craving, clinging, existence, birth, aging, and death truly have no meaning, so too does the term ‘bodhisattva’ truly have no meaning.

“Subhuti! You should know that, just as a magician’s practice of inner emptiness truly has no meaning, so too does the term ‘bodhisattva’ truly have no meaning. Just as a magician’s practice of outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion and non-dispersion, emptiness of intrinsic nature, emptiness of individual and common characteristics, emptiness of all dharmas, emptiness of the unobtainable, emptiness of non-nature, emptiness of self-nature, and emptiness of the self-nature of non-nature truly have no meaning, so too does the term ‘bodhisattva’ truly have no meaning.

“Subhuti! You should know that, just as a magician’s practice of the four foundations of mindfulness truly has no meaning, so too does the term ‘bodhisattva’ truly have no meaning. Just as a magician’s practice of the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and Noble Eightfold Path truly has no meaning, so too does the term ‘bodhisattva’ truly have no meaning.

“Subhuti! You should know that, just as a magician’s practice extending through the Buddha’s ten powers truly has no meaning, so too does the term ‘bodhisattva’ truly have no meaning. Just as a magician’s practice of the four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen unique qualities of a Buddha truly has no meaning, so too does the term ‘bodhisattva’ truly have no meaning.”

Furthermore, Subhuti! Just as the meaning of the Buddha’s form truly does not exist, so too does the meaning of the term “bodhisattva” truly not exist. Just as the meaning of the Buddha’s feeling, perception, formations, and consciousness truly does not exist, so too does the meaning of the term “bodhisattva” truly not exist.

Just as the meaning of the Buddha’s eye ayatana truly does not exist, so too does the meaning of the term “bodhisattva” truly not exist. Just as the meaning of the Buddha’s ear, nose, tongue, body, and mind ayatanas truly does not exist, so too does the meaning of the term “bodhisattva” truly not exist. Just as the meaning of the Buddha’s form ayatana truly does not exist, so too does the meaning of the term “bodhisattva” truly not exist.

Just as the meaning of the Buddha’s sound, odor, taste, tangible object, and dharma ayatanas truly does not exist, so too does the meaning of the term “bodhisattva” truly not exist. Just as the meaning of the Buddha’s eye dhatu truly does not exist, so too does the meaning of the term “bodhisattva” truly not exist. Just as the meaning of the Buddha’s ear, nose, tongue, body, and mind dhatus truly does not exist, so too does the meaning of the term “bodhisattva” truly not exist.

Just as the meaning of the Buddha’s form dhatu truly does not exist, so too does the meaning of the term “bodhisattva” truly not exist. Just as the meaning of the Buddha’s sound, odor, taste, tangible object, and dharma dhatus truly does not exist, so too does the meaning of the term “bodhisattva” truly not exist. Just as the meaning of the Buddha’s eye-consciousness dhatu truly does not exist, so too does the meaning of the term “bodhisattva” truly not exist.

Just as the meaning of the Buddha’s ear-, nose-, tongue-, body-, and mind-consciousness dhatus truly does not exist, so too does the meaning of the term “bodhisattva” truly not exist. Just as the meaning of the Buddha’s eye-contact truly does not exist, so too does the meaning of the term “bodhisattva” truly not exist. Just as the meaning of the Buddha’s ear-, nose-, tongue-, body-, and mind-contact truly does not exist, so too does the meaning of the term “bodhisattva” truly not exist.

Just as the meaning of the Buddha’s feelings arising with eye-contact as condition truly does not exist, so too does the meaning of the term “bodhisattva” truly not exist. Just as the meaning of the Buddha’s feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition truly does not exist, so too does the meaning of the term “bodhisattva” truly not exist. Just as the meaning of the Buddha’s ignorance truly does not exist, so too does the meaning of the term “bodhisattva” truly not exist.

Just as the meaning of the Buddha’s formations, consciousness, name-and-form, six ayatanas, contact, feeling, craving, clinging, existence, birth, and aging-and-death truly does not exist, so too does the meaning of the term “bodhisattva” truly not exist. Just as the meaning of the Buddha’s practice of internal emptiness truly does not exist, so too does the meaning of the term “bodhisattva” truly not exist. Just as the meaning of the Buddha’s practice of external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion and non-dispersion, emptiness of original nature,

emptiness of individual and common characteristics, emptiness of all dharmas, emptiness of the ungraspable, emptiness of non-nature, emptiness of intrinsic nature, and emptiness of the intrinsic nature of non-nature truly does not exist, so too does the meaning of the term “bodhisattva” truly not exist.

Just as the meaning of the Buddha’s practice of the four establishments of mindfulness truly does not exist, so too does the meaning of the term “bodhisattva” truly not exist. Just as the meaning of the Buddha’s practice of the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, and Noble Eightfold Path truly does not exist, so too does the meaning of the term “bodhisattva” truly not exist.

And so on, up to: just as the meaning of the Buddha’s practice of the ten powers truly does not exist, so too does the meaning of the term “bodhisattva” truly not exist. Just as the meaning of the Buddha’s practice of the four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen unique qualities of a Buddha truly does not exist, so too does the meaning of the term “bodhisattva” truly not exist.

Furthermore, Subhuti! Just as the meaning of the unconditioned dhatu within the conditioned dhatu truly does not exist, and the meaning of the conditioned dhatu within the unconditioned dhatu also truly does not exist, so too does the meaning of the term “bodhisattva” truly not exist. Just as the meaning of the unborn, unceased, uncreated, unconditioned, unaccomplished, undestroyed, unattained, unrelinquished, undefiled, and unpurified truly does not exist, so too does the meaning of the term “bodhisattva” truly not exist.

At that time, the Venerable Subhuti said:

“Blessed One! Of which dharmas does the meaning of being unborn, unceased, uncreated, unconditioned, unaccomplished, undestroyed, unattained, unrelinquished, undefiled, and unpurified truly not exist, just as the meaning of the term ‘bodhisattva’ truly does not exist?”

The Buddha told Subhuti:

“Just as the meaning of form through consciousness being unborn, unceased, uncreated, unconditioned, unaccomplished, undestroyed, unattained, unrelinquished, undefiled, and unpurified truly does not exist, so too does the meaning of the term ‘bodhisattva’ truly not exist. Just as the meaning of the eye ayatana through the mind ayatana being unborn, unceased, uncreated, unconditioned, unaccomplished, undestroyed, unattained, unrelinquished, undefiled, and unpurified truly does not exist, so too does the meaning of the term ‘bodhisattva’ truly not exist.

Just as the meaning of the form ayatana through the dharma ayatana being unborn, unceased, uncreated, unconditioned, unaccomplished, undestroyed, unattained, unrelinquished, undefiled, and unpurified truly does not exist, so too does the meaning of the term ‘bodhisattva’ truly not exist. Just as the meaning of the eye dhatu through the mind dhatu being unborn, unceased, uncreated, unconditioned, unaccomplished, undestroyed, unattained, unrelinquished, undefiled, and unpurified truly does not exist, so too does the meaning of the term ‘bodhisattva’ truly not exist.

Just as the meaning of the form dhatu through the dharma dhatu being unborn, unceased, uncreated, unconditioned, unaccomplished, undestroyed, unattained, unrelinquished, undefiled, and unpurified truly does not exist, so too does the meaning of the term ‘bodhisattva’ truly not exist. Just as the meaning of the eye-consciousness dhatu through the mind-consciousness dhatu being unborn, unceased, uncreated, unconditioned, unaccomplished, undestroyed, unattained, unrelinquished, undefiled, and unpurified truly does not exist, so too does the meaning of the term ‘bodhisattva’ truly not exist.

Just as the meaning of eye-contact through mind-contact being unborn, unceased, uncreated, unconditioned, unaccomplished, undestroyed, unattained, unrelinquished, undefiled, and unpurified truly does not exist, so too does the meaning of the term ‘bodhisattva’ truly not exist. Just as the meaning of feelings arising with eye-contact as condition through feelings arising with mind-contact as condition being unborn, unceased, uncreated, unconditioned, unaccomplished, undestroyed, unattained, unrelinquished, undefiled, and unpurified truly does not exist, so too does the meaning of the term ‘bodhisattva’ truly not exist.

Just as the meaning of ignorance through aging-and-death being unborn, unceased, uncreated, unconditioned, unaccomplished, undestroyed, unattained, unrelinquished, undefiled, and unpurified truly does not exist, so too does the meaning of the term ‘bodhisattva’ truly not exist. Just as the meaning of the four establishments of mindfulness through the Noble Eightfold Path being unborn, unceased, uncreated, unconditioned, unaccomplished, undestroyed, unattained, unrelinquished, undefiled, and unpurified truly does not exist, so too does the meaning of the term ‘bodhisattva’ truly not exist.

Thus, up to: just as the meaning of the Buddha’s ten powers through the eighteen unique qualities of a Buddha being unborn, unceased, uncreated, unconditioned, unaccomplished, undestroyed, unattained, unrelinquished, undefiled, and unpurified truly does not exist, so too does the meaning of the term ‘bodhisattva’ truly not exist.”

Furthermore, Subhuti! Just as the meaning of the four foundations of mindfulness through the eightfold noble path, being ultimately pure, is truly nonexistent, so too is the meaning of the designation “bodhisattva” truly nonexistent. Thus, through to the meaning of the Buddha’s ten powers and the eighteen unique qualities of a Buddha, being ultimately pure, is truly nonexistent; so too is the meaning of the designation “bodhisattva” truly nonexistent.

Just as the meaning of a self through to a perceiver is truly nonexistent, because it is nonexistent, so too is the meaning of the designation “bodhisattva” truly nonexistent. Just as the meaning of darkness when the sun rises is truly nonexistent, so too is the meaning of the designation “bodhisattva” truly nonexistent. Just as the meaning of conditioned formations at the end of an eon is truly nonexistent, so too is the meaning of the designation “bodhisattva” truly nonexistent.

Just as the meaning of faulty morality within the pure aggregate of morality of the Tathagatas, Arhats, Perfectly Enlightened Ones, is truly nonexistent, so too is the meaning of the designation “bodhisattva” truly nonexistent. Just as the meaning of a distracted mind within the pure aggregate of concentration of the Tathagatas, Arhats, Perfectly Enlightened Ones, is truly nonexistent, so too is the meaning of the designation “bodhisattva” truly nonexistent.

Just as the meaning of faulty wisdom within the luminous aggregate of wisdom of the Tathagatas, Arhats, Perfectly Enlightened Ones, is truly nonexistent, so too is the meaning of the designation “bodhisattva” truly nonexistent. Just as the meaning of bondage within the aggregate of liberation of the Tathagatas, Arhats, Perfectly Enlightened Ones, is truly nonexistent, so too is the meaning of the designation “bodhisattva” truly nonexistent.

Just as the meaning of that which is not the knowledge and vision of liberation within the aggregate of the knowledge and vision of liberation of the Tathagatas, Arhats, Perfectly Enlightened Ones, is truly nonexistent, so too is the meaning of the designation “bodhisattva” truly nonexistent. Just as the meaning of darkness within the great light of the sun and moon is truly nonexistent, so too is the meaning of the designation “bodhisattva” truly nonexistent.

Just as the meaning of the light of all suns, moons, stars, precious substances, fire-producing medicines, devas, and so forth within the Buddha’s light is truly nonexistent, so too is the meaning of the designation “bodhisattva” truly nonexistent. Why is this? Subhuti!

The meanings of bodhi, sattva, and bodhisattva are all neither conjoined nor unconjoined; they are without form, invisible, without resistance, and of a single characteristic called signlessness.

Subhuti! Since all dharmas are truly nonexistent, ungraspable, and unobstructed, great bodhisattvas should diligently train in them and correctly understand them.

The Venerable Subhuti addressed the Buddha:

– In which dharmas, all of which are truly nonexistent, ungraspable, and unobstructed, should great bodhisattvas diligently train? How should great bodhisattvas correctly understand all dharmas?

The Buddha told Subhuti:

– All dharmas comprise wholesome dharmas, unwholesome dharmas, determinate dharmas, indeterminate dharmas, mundane dharmas, supramundane dharmas, contaminated dharmas, uncontaminated dharmas, conditioned dharmas, unconditioned dharmas, common dharmas, and unique dharmas.

Subhuti! Great bodhisattvas should diligently train without grasping or obstruction regarding the nature of all such dharmas. Great bodhisattvas should correctly understand that all dharmas are truly without any existent entity.

The Venerable Subhuti again addressed the Buddha:

– Which dharmas are called mundane wholesome dharmas?

The Buddha told Subhuti:

– Mundane wholesome dharmas are filial obedience toward one’s parents; making offerings to sramanas and brahmins; respectfully serving teachers and elders; the meritorious activity of generosity, the meritorious activity of observing moral discipline, and the meritorious activity of cultivation; attending to and caring for the sick in association with merit; and skillful means in association with merit. They are the ten mundane paths of wholesome karma; the perception of a bloated corpse, the perception of a festering corpse, the perception of a livid corpse, the perception of a bloodstained corpse, the perception of a mangled corpse, the perception of a corpse being devoured, the perception of a dismembered corpse, the perception of a skeleton, and the perception of a burned corpse. They are the four mundane dhyanas, the four immeasurables, and the four formless absorptions. They are mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of the Sangha, mindfulness of moral discipline, mindfulness of generosity, mindfulness of devas, mindfulness of peace, mindfulness of inhalation and exhalation, mindfulness of the body, and mindfulness of death.

Subhuti! These dharmas are called mundane wholesome dharmas.

The Venerable Subhuti again addressed the Buddha:

– Which dharmas are called unwholesome dharmas?

The Buddha told Subhuti:

– Unwholesome dharmas are killing living beings, taking what is not given, sexual misconduct, false speech, divisive speech, harsh speech, vile speech, covetousness, anger, wrong views, resentment, concealing one’s faults, harming sentient beings, spite, flattery, deceit, arrogance, jealousy, stinginess, conceit, and so forth.

Subhuti! These dharmas are called unwholesome dharmas.

The Venerable Subhuti again addressed the Buddha:

– Which dharmas are determinate dharmas?

The Buddha told Subhuti:

– Wholesome dharmas and unwholesome dharmas are called determinate dharmas.

The Venerable Subhuti again addressed the Buddha:

– Which dharmas are called indeterminate?

The Buddha told Subhuti:

– They are indeterminate bodily karma, indeterminate verbal karma, indeterminate mental karma, the four indeterminate great elements, the five indeterminate faculties, the five indeterminate skandhas, the twelve indeterminate ayatanas, the eighteen indeterminate dhatus, and indeterminate karmic-resultant dharmas.

Subhuti! These dharmas are called indeterminate.

The Venerable Subhuti again addressed the Buddha:

– Which dharmas are called mundane dharmas?

The Buddha told Subhuti:

– Mundane dharmas are the five skandhas, the twelve ayatanas, the eighteen dhatus, the ten paths of karma, the four dhyanas, the four immeasurables, the four formless absorptions, and the twelve links of dependent origination.

Subhuti! These dharmas are called mundane dharmas.

The Venerable Subhuti again addressed the Buddha:

– Which dharmas are called supramundane dharmas?

The Buddha told Subhuti:

– Supramundane dharmas are the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path; the three gates of liberation—emptiness, signlessness, and wishlessness; the faculty of coming to know what is not yet known, the faculty of knowing, and the faculty of one who has complete knowledge; samadhi accompanied by applied thought and sustained thought, samadhi without applied thought but with sustained thought alone, and samadhi without applied thought or sustained thought; knowledge, liberation, mindfulness, right comprehension, and correct mental attention; the eight liberations and the nine successive absorptions; the emptiness of the internal, 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, the emptiness of the boundless, the emptiness of dispersion and non-dispersion, the emptiness of intrinsic nature, the emptiness of individual and common characteristics, the emptiness of all dharmas, the emptiness of nonapprehensibility, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence; the Buddha’s ten powers, 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.

Subhuti! These dharmas are called supramundane dharmas.

The Venerable Subhuti again addressed the Buddha:

– Which dharmas are called contaminated dharmas?

The Buddha told Subhuti:

– They are those dharmas that fall within the three realms, namely, the five skandhas, the twelve ayatanas, and the eighteen dhatus; or the four dhyanas, the four immeasurables, and the four formless absorptions.

Subhuti! These dharmas are called contaminated dharmas.

The Venerable Subhuti again addressed the Buddha:

– Which dharmas are called uncontaminated dharmas?

The Buddha told Subhuti:

– They are the four foundations of mindfulness through to the eighteen unique qualities of a Buddha.

Subhuti! These dharmas are called uncontaminated dharmas.

The Venerable Subhuti again addressed the Buddha:

– Which dharmas are called conditioned dharmas?

The Buddha told Subhuti:

– They are those dharmas bound within the three realms, such as the five skandhas, the four dhyanas, the four immeasurables, the four formless concentrations, or the four foundations of mindfulness through to the eighteen distinctive qualities of a Buddha.

Subhuti! These dharmas are called conditioned dharmas.

The Venerable Subhuti again addressed the Buddha:

– Which dharmas are called unconditioned dharmas?

The Buddha told Subhuti:

– Such dharmas as non-arising, non-ceasing, neither abiding nor changing; or the exhaustion of greed, the exhaustion of hatred, and the exhaustion of delusion; or suchness, the dharma-dhatu, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending birth, the certainty of Dharma, the abiding of Dharma, and the ultimate reality.

Subhuti! These dharmas are called unconditioned dharmas.

The Venerable Subhuti again addressed the Buddha:

– Which dharmas are called common dharmas?

The Buddha told Subhuti:

– They are the four mundane dhyanas, the four immeasurables, the four formless concentrations, and the five superknowledges.

Subhuti! These dharmas are called common dharmas because they are shared with ordinary beings.

The Venerable Subhuti again addressed the Buddha:

– Which dharmas are called uncommon dharmas?

The Buddha told Subhuti:

– They are the four foundations of mindfulness through to the eighteen distinctive qualities of a Buddha.

Subhuti! These dharmas are called uncommon dharmas because they are not shared with ordinary beings.

Subhuti! When great bodhisattvas practice prajnaparamita, they should not become attached to the individual characteristics of dharmas as being thus or not thus, because all dharmas are without discrimination.

Subhuti! When great bodhisattvas practice prajnaparamita, they correctly comprehend all dharmas by taking nonduality as skillful means, because all dharmas are unmoving.

Subhuti! Nonduality and immovability with respect to all dharmas constitute the meaning of the designation “bodhisattva”; nondiscrimination and nonattachment constitute the meaning of the designation “bodhisattva.” Therefore, having no meaning is the meaning of “bodhisattva.”

At that time, the Venerable Subhuti addressed the Buddha:

– Blessed One! Why is a bodhisattva also called a mahasattva?

The Buddha told Subhuti:

– Because this bodhisattva is the foremost among the great assembly of sentient beings, he is also called a mahasattva.

Subhuti said:

– Who are called the great assembly of sentient beings among whom the bodhisattva is foremost?

The Buddha told Subhuti:

– They are those abiding in the eighth lineage-stage, stream-enterers, once-returners, non-returners, arhats, pratyekabuddhas, and great bodhisattvas from the initial arising of bodhicitta through to the stage of non-retrogression. All these are called the great assembly of sentient beings. Because the bodhisattva is foremost among this great assembly of sentient beings, he is also called a mahasattva.

The Venerable Subhuti again addressed the Buddha:

– Why, then, can a bodhisattva be foremost among the great assembly of sentient beings?

The Buddha told Subhuti:

– Because this bodhisattva has generated a steadfast resolve like a vajra and is resolutely irreversible, he can therefore be foremost among the great assembly of sentient beings.

Subhuti again said:

– What is a bodhisattva’s vajra-like resolve?

The Buddha told Subhuti:

– A great bodhisattva generates this resolve: “I shall now don the great armor of merit and enter the boundless, vast wilderness of samsara in order to destroy all the enemy-afflictions of sentient beings. For the sake of all sentient beings everywhere, I shall dry up the boundless, great ocean of samsara. I shall relinquish every body, life, and possession to bring great benefit to sentient beings. With a mind of equality, I shall benefit all sentient beings and bring them peace and happiness. I shall establish sentient beings of every kind on the paths of the Three Vehicles leading toward nirvana. Although I shall deliver all sentient beings by means of the Three Vehicles, I shall not perceive even a single sentient being who has been delivered. I shall fully comprehend the nature of all dharmas as neither arising nor ceasing, neither pure nor defiled. I shall practice the six paramitas solely with mental attention corresponding to the knowledge of all-knowing wisdom. I shall train in all dharmas and in the wondrous wisdom that thoroughly comprehends and completely penetrates them. I shall comprehend the gateway to the single principle of the characteristics of all dharmas; I shall comprehend the gateway to the two principles of the characteristics of all dharmas; I shall comprehend the gateway to the many principles of the characteristics of all dharmas. I shall cultivate the wondrous kinds of wisdom that penetrate the nature of dharmas and lead to supreme merit.”

Subhuti! This is a bodhisattva’s vajra-like resolve. Any great bodhisattva who, taking non-attainment as skillful means, abides in this resolve will assuredly be able to become foremost among the great assembly of sentient beings.

Furthermore, Subhuti! Great bodhisattvas generate this resolve: “If sentient beings of any kind suffer torment in any of the hells, among animals, in the realm of ghosts, or in the human and heavenly realms, I shall undergo their suffering in their stead and cause them to attain peace and happiness.” Great bodhisattvas generate this resolve: “To benefit all sentient beings, throughout immeasurable hundreds of thousands of kotis and nayutas of kalpas, I shall undergo many kinds of great suffering in the hells and employ innumerable skillful means to teach and transform them, causing them to attain nirvana without remainder.” In this way, the bodhisattva successively benefits all sentient beings everywhere.

For their sake, throughout immeasurable hundreds of thousands of kotis and nayutas of kalpas, the bodhisattva undergoes many kinds of great suffering in the hells and employs innumerable skillful means to teach and transform them all, causing them to attain nirvana without remainder. Having done this, the bodhisattva personally plants roots of virtue and, throughout a further immeasurable hundreds of thousands of kotis and nayutas of kalpas, cultivates to perfection the requisites of bodhi, only afterward realizing the fruit of unsurpassed, complete, perfect awakening that was sought.

Subhuti! Such a vow is also called a bodhisattva’s vajra-like resolve.

Any great bodhisattva who, taking non-attainment as skillful means, abides in this resolve will assuredly be able to become foremost among the great assembly of sentient beings.

Furthermore, Subhuti! Great bodhisattvas constantly generate a supreme mind and a vast mind. Because of this mind, they will assuredly be able to become foremost among the great assembly of sentient beings.

The Venerable Subhuti said:

– Blessed One! What are a bodhisattva’s supreme mind and vast mind?

The Buddha told Subhuti:

– Great bodhisattvas generate this resolve: “From the time I first generate bodhicitta until I attain the knowledge of all-knowing wisdom, I shall resolutely refrain from generating greed and desire, hatred and anger, delusion, resentment, concealment of faults, harm toward sentient beings, vexation, flattery, deceit, jealousy, miserliness, arrogance, wrong views, conceit, and so forth. I shall also resolutely refrain from generating any aspiration seeking the attainments of sravakas or pratyekabuddhas.” These are a bodhisattva’s supreme mind and vast mind. Any great bodhisattva who, taking non-attainment as skillful means, abides in this mind will assuredly be able to become foremost among the great assembly of sentient beings.

Furthermore, Subhuti! Great bodhisattvas generate a resolute and unwavering mind. Because of this mind, they will assuredly be able to become foremost among the great assembly of sentient beings.

The Venerable Subhuti said:

– Blessed One! What is a bodhisattva’s unwavering mind?

The Buddha told Subhuti:

– Great bodhisattvas generate this resolve: “Relying upon mental attention corresponding to the knowledge of all-knowing wisdom, I shall cultivate and bring forth all the practices to be cultivated, without arrogance or heedlessness.”

Subhuti! This is a bodhisattva’s unwavering mind. Any great bodhisattva who, taking non-attainment as skillful means, abides in this mind will assuredly be able to become foremost among the great assembly of sentient beings.

Furthermore, Subhuti! Great bodhisattvas equally generate a sincere mind intent on benefiting and bringing happiness to every kind of sentient being everywhere. Because of this mind, they will assuredly be able to become foremost among the great assembly of sentient beings.

The Venerable Subhuti said:

“Blessed One, what is the bodhisattva’s sincere mind of benefiting beings?”

The Buddha said to Subhuti:

“Great bodhisattvas give rise to the following resolve: ‘I am determined, until the end of all future time, to benefit and bring peace and happiness to all sentient beings, serving as their refuge, their island, and their dwelling, and never abandoning them.’

“Subhuti, this is the bodhisattva’s sincere mind of benefiting beings. Any great bodhisattva who, taking non-apprehension as the means, abides in this mind will certainly be able to become a foremost leader among the great assembly of sentient beings.

“Furthermore, Subhuti, great bodhisattvas who cultivate prajnaparamita are always diligent and vigorous, delighting in the Dharma, appreciating the Dharma, rejoicing in the Dharma, and taking gladness in the Dharma. Through these causes and conditions, they will certainly be able to become foremost leaders among the great assembly of sentient beings.”

The Venerable Subhuti said:

“Blessed One, what is Dharma? Why, when great bodhisattvas cultivate prajnaparamita, do they always delight in this Dharma, appreciate this Dharma, rejoice in this Dharma, and take gladness in this Dharma?”

The Buddha said to Subhuti:

“Dharma means that form and what is not form are both without intrinsic nature, both unobtainable, indestructible, and beyond discrimination. This is called Dharma. Delighting in the Dharma means giving rise to fondness and aspiration for this Dharma. Appreciating the Dharma means praising the virtues of this Dharma. Rejoicing in the Dharma means joyfully accepting this Dharma. Taking gladness in the Dharma means ardently admiring and cultivating this Dharma, drawing near to it, cherishing it, and revering it.

“Subhuti, any great bodhisattva who, while cultivating prajnaparamita, takes non-apprehension as the means and always delights in the Dharma, appreciates the Dharma, rejoices in the Dharma, and takes gladness in the Dharma without becoming arrogant will certainly be able to become a foremost leader among the great assembly of sentient beings.

“Furthermore, Subhuti, any great bodhisattva who cultivates prajnaparamita, taking non-apprehension as the means, and abides in the emptiness of internal phenomena through to the emptiness of the intrinsic nature of non-nature, and cultivates the four establishments of mindfulness through to the eighteen distinctive qualities of a Buddha, will certainly be able to become a foremost leader among the great assembly of sentient beings.

“Furthermore, Subhuti, any great bodhisattva who cultivates prajnaparamita, taking non-apprehension as the means, and abides in the vajra-like samadhi through to the samadhi of being unattached, unconditioned, undefiled, and liberated like empty space, will, through these causes and conditions, certainly be able to become a foremost leader among the great assembly of sentient beings.

“Subhuti, through causes and conditions such as these, great bodhisattvas will certainly be able to become foremost leaders among the great assembly of sentient beings. Therefore, a bodhisattva is also called a mahasattva.”

XII. CHAPTER ON SEVERING ALL VIEWS

At that time, Sariputra said:

“Blessed One, I too wish to employ discerning wisdom and eloquence to explain why bodhisattvas are called mahasattvas.”

The Buddha said to Sariputra:

“Speak as you wish.”

Sariputra said:

“Blessed One, because bodhisattvas, through skillful means, can expound the essentials of the Dharma to sentient beings, causing them to eliminate the view of a self, the view of a sentient being, the view of a living being, the view of one who is born, the view of one who is nurtured, the view of a person, the view of a pudgala, the view of a mind-born being, the view of a youth, the view of an agent, the view of an experiencer, the view of a knower, and the view of a seer, they are called mahasattvas.

“Blessed One, because bodhisattvas, through skillful means, can expound the essentials of the Dharma to sentient beings, causing them to eliminate the view of permanence, the view of annihilation, the view of existence, and the view of nonexistence, they are called mahasattvas.

“Blessed One, because bodhisattvas, through skillful means, can expound the essentials of the Dharma to sentient beings, causing them to eliminate views concerning the skandhas, the ayatanas, the dhatus, the truths, and dependent origination, they are called mahasattvas.

“Blessed One, because bodhisattvas, through skillful means, can expound the essentials of the Dharma to sentient beings, causing them to eliminate views concerning the four establishments of mindfulness through to the eighteen distinctive qualities of a Buddha, they are called mahasattvas.

“Blessed One, because bodhisattvas, through skillful means, can expound the essentials of the Dharma to sentient beings, causing them to eliminate views concerning the maturation of sentient beings, the purification of Buddha-fields, bodhisattvas, Tathagatas, bodhi, nirvana, and turning the Dharma wheel, they are called mahasattvas.

“Blessed One, because bodhisattvas, through skillful means, can take non-apprehension as the means and expound to sentient beings the Dharma that completely severs all views, they are called mahasattvas.”

At that time, the Venerable Subhuti asked Sariputra:

“Which great bodhisattvas are able, taking non-apprehension as the means, to expound to sentient beings the essentials of the Dharma that completely sever all views? And through what causes and conditions do some bodhisattvas themselves take apprehension as the means and give rise to views concerning the skandhas, the ayatanas, the dhatus, the truths, dependent origination, the four establishments of mindfulness through to the eighteen distinctive qualities of a Buddha, as well as views concerning the maturation of sentient beings, the purification of Buddha-fields, bodhisattvas, Tathagatas, bodhi, nirvana, and turning the Dharma wheel?”

Sariputra replied:

“Any great bodhisattva who, while cultivating prajnaparamita, lacks skillful means, takes apprehension as the means, and gives rise to views concerning the skandhas through to turning the Dharma wheel, will, because of lacking skillful means, certainly be unable to take non-apprehension as the means and expound to sentient beings the essentials of the Dharma that completely sever all views. Any great bodhisattva who, while cultivating prajnaparamita, possesses skillful means and is able, taking non-apprehension as the means, to expound to sentient beings the essentials of the Dharma that completely sever all views will certainly not give rise to such attachments to views as those concerning the skandhas and so forth.”

Then the Venerable Subhuti said:

“Blessed One, I too wish to employ discerning wisdom and eloquence to explain why bodhisattvas are called mahasattvas.”

The Buddha said to Subhuti:

“Speak as you wish.”

Subhuti said:

“Blessed One, because bodhisattvas wish to attain the wisdom of all-knowledge, they arouse the mind of bodhi, the peerless mind that is unequaled and equals the unequaled, which is unlike the minds of sravakas, pratyekabuddhas, and others. Yet they do not grasp even such a mind. Therefore, they are called mahasattvas. Why is this? Blessed One, the mind directed toward the wisdom of all-knowledge is genuine and uncontaminated and does not fall within the three realms. The mind that aspires to the wisdom of all-knowledge is likewise uncontaminated and does not fall within the three realms. One should not become attached even to such a mind. Therefore, a bodhisattva is called a mahasattva.”

At that time, Sariputra asked Subhuti:

“What is the great bodhisattva’s peerless mind, unequaled and equal to the unequaled, which is unlike the minds of sravakas, pratyekabuddhas, and others?”

Subhuti replied:

“From the time they first arouse the aspiration, great bodhisattvas do not see even the slightest phenomenon as arising or ceasing, diminishing or increasing, defiled or purified.

“Sariputra, if they do not see even the slightest phenomenon as arising or ceasing, diminishing or increasing, defiled or purified, then they also do not see a sravaka mind, a pratyekabuddha mind, a bodhisattva mind, or a Tathagata mind.

“Sariputra, this is called the great bodhisattva’s peerless mind, unequaled and equal to the unequaled, which is unlike the minds of sravakas, pratyekabuddhas, and others. Great bodhisattvas do not become attached even to such a mind.”

Then Sariputra asked Subhuti:

– Any great bodhisattva who should not become attached to such a mind also does not become attached to the minds of all shravakas, pratyekabuddhas, ordinary beings, and so forth. Nor should one become attached to the mind associated with form, feeling, perception, formations, and consciousness, up to the mind associated with the eighteen distinctive qualities of a Buddha. Why? Because such minds have no intrinsic nature of mind.

Subhuti replied:

– So it is! So it is! It is exactly as you say.

At that time, Shariputra asked Subhuti:

– If all minds have no intrinsic nature of mind and therefore one should not become attached to them, then do form, feeling, perception, formations, and consciousness likewise have no intrinsic nature of form, feeling, perception, formations, and consciousness, so that one should not become attached to them; and, up to the eighteen distinctive qualities of a Buddha, do these likewise have no intrinsic nature of the eighteen distinctive qualities of a Buddha, so that one should not become attached to them?

Subhuti replied:

– So it is! So it is! It is exactly as you say.

Shariputra said:

– If the mind of the wisdom of all-knowledge is truly uncontaminated and does not fall within the three realms, then the minds of all foolish ordinary beings, shravakas, pratyekabuddhas, and so forth must also be truly uncontaminated and not fall within the three realms. Why? Because the intrinsic nature of such minds is entirely empty.

Subhuti replied:

– So it is! So it is! It is exactly as you say.

Shariputra said:

– If the intrinsic nature of such minds is empty, truly uncontaminated, and does not fall within the three realms, then form, feeling, perception, formations, and consciousness, up to the eighteen distinctive qualities of a Buddha, must likewise be truly uncontaminated and not fall within the three realms. Why? Because the intrinsic nature of all such dharmas is empty.

Subhuti replied:

– So it is! So it is! It is exactly as you say.

Shariputra said:

– If dharmas such as mind and form have no intrinsic nature of mind, form, and so forth, and therefore one should not become attached to them, then all dharmas must be equal and without distinction.

Subhuti replied:

– So it is! So it is! It is exactly as you say.

Shariputra asked:

– If all dharmas are without distinction, why does the Tathagata teach that mind, form, and so forth are of various different kinds?

Subhuti replied:

– The Tathagata teaches this in accordance with worldly convention, not in accordance with ultimate truth.

Shariputra asked:

– If the dharmas of mind, form, and so forth belonging to ordinary beings, shravakas, pratyekabuddhas, bodhisattvas, and Tathagatas are all uncontaminated and do not fall within the three realms, then ordinary beings and noble ones, bodhisattvas and Tathagatas, must likewise be without distinction?

Subhuti replied:

– So it is! So it is! It is exactly as you say.

Shariputra asked:

– If ordinary beings, noble ones, bodhisattvas, and Tathagatas are without distinction, why does the Buddha teach that ordinary beings and noble ones, whether great or lesser, occupy different stages?

Subhuti replied:

– This too is taught by the Tathagata on the basis of worldly convention, not on the basis of ultimate truth.

Shariputra! When great bodhisattvas cultivate prajnaparamita, taking non-attainment as their skillful means, they neither rely upon nor become attached to the vast aspiration for bodhi, the unequaled and peerless mind, and the mind not shared with shravakas or pratyekabuddhas. They neither grasp nor become attached to form as not being form, up to the eighteen distinctive qualities of a Buddha. For this reason, they are called mahasattvas.

XIII. CHAPTER ON THE SIX PERFECTIONS THAT REACH THE OTHER SHORE

01

At that time, Purnamaitrayaniputra said:

– Blessed One! I too wish, through eloquent wisdom, to explain to the great bodhisattvas why they are called mahasattvas.

The Buddha said to Purnamaitrayaniputra:

– Speak as you wish.

Purnamaitrayaniputra said:

– Blessed One! Because bodhisattvas seek to benefit and bring happiness to all sentient beings universally, they don the great armor of merit and resolve to proceed toward the Great Vehicle. Because they rely upon the Great Vehicle, they are called mahasattvas.

At that time, Shariputra asked Purnamaitrayaniputra:

– How do great bodhisattvas don the great armor of merit in order to benefit and bring happiness to all sentient beings universally?

Purnamaitrayaniputra replied:

– Shariputra! When great bodhisattvas cultivate the perfection of generosity, they do not cultivate the perfection of generosity merely to benefit and bring happiness to a small portion of sentient beings; rather, they cultivate the perfection of generosity to benefit and bring happiness to all sentient beings universally. When great bodhisattvas cultivate the perfection of pure ethical discipline, they do not cultivate the perfection of pure ethical discipline merely to benefit and bring happiness to a small portion of sentient beings; rather, they cultivate the perfection of pure ethical discipline to benefit and bring happiness to all sentient beings universally. When great bodhisattvas cultivate the perfection of patient endurance, they do not cultivate the perfection of patient endurance merely to benefit and bring happiness to a small portion of sentient beings; rather, they cultivate the perfection of patient endurance to benefit and bring happiness to all sentient beings universally. When great bodhisattvas cultivate the perfection of diligence, they do not cultivate the perfection of diligence merely to benefit and bring happiness to a small portion of sentient beings; rather, they cultivate the perfection of diligence to benefit and bring happiness to all sentient beings universally. When great bodhisattvas cultivate the perfection of meditative concentration, they do not cultivate the perfection of meditative concentration merely to benefit and bring happiness to a small portion of sentient beings; rather, they cultivate the perfection of meditative concentration to benefit and bring happiness to all sentient beings universally. When great bodhisattvas cultivate prajnaparamita, they do not cultivate prajnaparamita merely to benefit and bring happiness to a small portion of sentient beings; rather, they cultivate prajnaparamita to benefit and bring happiness to all sentient beings universally.

Shariputra! This is how great bodhisattvas don the great armor of merit in order to benefit and bring happiness to all sentient beings universally.

Furthermore, Shariputra! Great bodhisattvas who don the great armor of merit benefit and bring happiness to sentient beings without limit. They do not think: “I shall rescue those sentient beings and cause them to enter the realm of nirvana without remainder, but there are some sentient beings whom I shall not cause to enter it. I shall rescue those sentient beings and cause them to abide in unsurpassed, complete and perfect enlightenment, but there are some sentient beings whom I shall not cause to abide in it.” Rather, great bodhisattvas continue to rescue all sentient beings universally, gradually causing them to enter the realm of nirvana without remainder and to abide in unsurpassed, complete and perfect enlightenment.

Shariputra! This is how great bodhisattvas don the great armor of merit in order to benefit and bring happiness to all sentient beings universally.

Furthermore, Śāriputra, the great bodhisattvas think thus: “I shall personally perfect the perfection of generosity, and I shall also enable all sentient beings to perfect the perfection of generosity. I shall personally perfect the perfection of pure moral discipline, and I shall also enable all sentient beings to perfect the perfection of pure moral discipline. I shall personally perfect the perfection of patient acceptance, and I shall also enable all sentient beings to perfect the perfection of patient acceptance.

I shall personally perfect the perfection of vigor, and I shall also enable all sentient beings to perfect the perfection of vigor. I shall personally perfect the perfection of meditative concentration, and I shall also enable all sentient beings to perfect the perfection of meditative concentration. I shall personally perfect the perfection of prajnaparamita, and I shall also enable all sentient beings to perfect the perfection of prajnaparamita.” The great bodhisattvas think thus: “Relying upon these six perfections, I shall personally abide in the emptiness of the internal, through to the emptiness of the absence of intrinsic nature, and cultivate the four foundations of mindfulness, through to the eighteen distinctive qualities of a Buddha.

I shall also enable all sentient beings, relying upon these six perfections, to abide in the emptiness of the internal, through to the emptiness of the absence of intrinsic nature, and to cultivate the four foundations of mindfulness, through to the eighteen distinctive qualities of a Buddha.” The great bodhisattvas think thus: “Relying upon these six perfections, I shall personally swiftly realize unsurpassed, complete, perfect enlightenment and enter the realm of nirvana without remainder.

I shall also enable all sentient beings, relying upon the six perfections, to swiftly realize unsurpassed, complete, perfect enlightenment and enter the realm of nirvana without remainder.”

Śāriputra, it is for the sake of benefiting and bringing happiness to all sentient beings everywhere that great bodhisattvas don the great armor of merit.

Fascicle 411

THE END