大般若波羅蜜多經

02

Furthermore, Subhuti, the four bases of spiritual power are characteristics of the Great Vehicle of a great bodhisattva. What are the four?

Subhuti, when a great bodhisattva practices prajnaparamita, taking non-attainment as an expedient means, he cultivates the samadhi of aspiration, applies effort to abandonment, and accomplishes the basis of spiritual power, relying upon seclusion, relying upon freedom from defilement, relying upon cessation, and directing it toward relinquishment. This is the first.

When a great bodhisattva practices prajnaparamita, taking non-attainment as an expedient means, he cultivates the samadhi of diligence, applies effort to abandonment, and accomplishes the basis of spiritual power, relying upon seclusion, relying upon freedom from defilement, relying upon cessation, and directing it toward relinquishment. This is the second.

When a great bodhisattva practices prajnaparamita, taking non-attainment as an expedient means, he cultivates the samadhi of mind, applies effort to abandonment, and accomplishes the basis of spiritual power, relying upon seclusion, relying upon freedom from defilement, relying upon cessation, and directing it toward relinquishment. This is the third.

When a great bodhisattva practices prajnaparamita, taking non-attainment as an expedient means, he cultivates the samadhi of contemplation, applies effort to abandonment, and accomplishes the basis of spiritual power, relying upon seclusion, relying upon freedom from defilement, relying upon cessation, and directing it toward relinquishment. This is the fourth.

Subhuti, you should know that these are characteristics of the Great Vehicle of a great bodhisattva.

Furthermore, Subhuti, the five faculties are characteristics of the Great Vehicle of a great bodhisattva. What are the five?

Subhuti, when a great bodhisattva practices prajnaparamita, taking non-attainment as an expedient means, he cultivates the faculty of faith, the faculty of diligence, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom.

Subhuti, you should know that these are characteristics of the Great Vehicle of a great bodhisattva.

Furthermore, Subhuti, the five powers are characteristics of the Great Vehicle of a great bodhisattva. What are the five?

Subhuti, when a great bodhisattva practices prajnaparamita, taking non-attainment as an expedient means, he cultivates the power of faith, the power of diligence, the power of mindfulness, the power of concentration, and the power of wisdom.

Subhuti, you should know that these are characteristics of the Great Vehicle of a great bodhisattva.

Furthermore, Subhuti, the seven factors of awakening are characteristics of the Great Vehicle of a great bodhisattva. What are the seven?

Subhuti, when a great bodhisattva practices prajnaparamita, taking non-attainment as an expedient means, he cultivates the awakening factor of mindfulness, the awakening factor of investigation of dharmas, the awakening factor of diligence, the awakening factor of joy, the awakening factor of tranquility, the awakening factor of concentration, and the awakening factor of equanimity, relying upon seclusion, relying upon freedom from defilement, relying upon cessation, and directing them toward relinquishment.

Subhuti, you should know that these are characteristics of the Great Vehicle of a great bodhisattva.

Furthermore, Subhuti, the eight factors of the Noble Path are characteristics of the Great Vehicle of a great bodhisattva. What are the eight?

Subhuti, when a great bodhisattva practices prajnaparamita, taking non-attainment as an expedient means, he cultivates right view, right thought, right speech, right action, right livelihood, right diligence, right mindfulness, and right concentration, relying upon seclusion, relying upon freedom from defilement, relying upon cessation, and directing them toward relinquishment.

Subhuti, you should know that these are characteristics of the Great Vehicle of a great bodhisattva.

Furthermore, Subhuti, the three samadhis are characteristics of the Great Vehicle of a great bodhisattva. What are the three?

Subhuti, when a great bodhisattva practices prajnaparamita, taking non-attainment as an expedient means, he contemplates the intrinsic characteristics of all dharmas as empty and abides with his mind established therein. This is called the gateway to liberation through emptiness and is also called the samadhi of emptiness. This is the first.

When a great bodhisattva practices prajnaparamita, taking non-attainment as an expedient means, he contemplates that because the intrinsic characteristics of all dharmas are empty, they are all signless, and he abides with his mind established therein. This is called the gateway to liberation through signlessness and is also called the samadhi of signlessness. This is the second.

When a great bodhisattva practices prajnaparamita, taking non-attainment as an expedient means, he contemplates that because the intrinsic characteristics of all dharmas are empty, they are all wishless, and he abides with his mind established therein. This is called the gateway to liberation through wishlessness and is also called the samadhi of wishlessness. This is the third.

Subhuti, you should know that these are characteristics of the Great Vehicle of a great bodhisattva.

Furthermore, Subhuti, the eleven kinds of knowledge are characteristics of the Great Vehicle of a great bodhisattva. What are the eleven? They are knowledge of dharmas, subsequent knowledge, knowledge of others’ minds, conventional knowledge, knowledge of suffering, knowledge of its origin, knowledge of cessation, knowledge of the path, knowledge of exhaustion, knowledge of non-arising, and knowledge in accordance with what is taught.

What is knowledge of dharmas?

Subhuti, the knowledge that, taking non-attainment as an expedient means, knows the distinct characteristics of the five skandhas is knowledge of dharmas.

What is subsequent knowledge?

Subhuti, the knowledge that, taking non-attainment as an expedient means, knows that the eye through the mind, and form through dharmas, are all impermanent is subsequent knowledge.

What is knowledge of others’ minds?

Subhuti, the knowledge that, taking non-attainment as an expedient means, knows clearly and without obstruction the minds and mental factors of other sentient beings is knowledge of others’ minds.

What is conventional knowledge?

Subhuti, the knowledge that, taking non-attainment as an expedient means, knows the different practices of sentient beings is conventional knowledge.

What is knowledge of suffering?

Subhuti, the knowledge that, taking non-attainment as an expedient means, knows suffering so that it no longer arises is knowledge of suffering.

What is knowledge of the origin of suffering?

Subhuti, the knowledge that, taking non-attainment as an expedient means, knows the origin of suffering so that it is completely abandoned is knowledge of the origin of suffering.

What is knowledge of cessation?

Subhuti, the knowledge that, taking non-attainment as an expedient means, knows cessation so that it is realized is knowledge of cessation.

What is knowledge of the path?

Subhuti, the knowledge that, taking non-attainment as an expedient means, knows the path so that it is cultivated is knowledge of the path.

What is knowledge of exhaustion?

Subhuti, the knowledge that, taking non-attainment as an expedient means, knows that greed, hatred, and delusion have been exhausted is knowledge of exhaustion.

What is knowledge of non-arising?

Subhuti, the knowledge that, taking non-attainment as an expedient means, knows that one will never again return to any realm of existence is knowledge of non-arising.

What is knowledge in accordance with what is taught?

Subhuti, the Tathagata’s knowledge of all aspects is knowledge in accordance with what is taught.

Subhuti, you should know that these are characteristics of the Great Vehicle of a great bodhisattva.

Furthermore, Subhuti, the three faculties are characteristics of the Great Vehicle of a great bodhisattva: first, the faculty of one who is to know what is not yet known; second, the faculty of one who has come to know; and third, the faculty of one endowed with complete knowledge.

What is the faculty of one who is to know what is not yet known?

Subhuti, trainees who have not yet directly contemplated the Noble Truths possess the faculty of faith, the faculty of diligence, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. This is the faculty of one who is to know what is not yet known.

What is the faculty of one who has come to know?

Subhuti, trainees who have directly contemplated the Noble Truths possess the faculty of faith, the faculty of diligence, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. This is the faculty of one who has come to know.

What is the faculty of one endowed with complete knowledge?

Subhuti, those beyond training—whether arhats, pratyekabuddhas, great bodhisattvas abiding on the ten bhumis, or Tathagatas, Worthy Ones, Perfectly Awakened Ones—possess the faculty of faith, the faculty of diligence, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. This is the faculty of one endowed with complete knowledge.

Subhuti, if these three faculties take non-attainment as an expedient means, you should know that they are characteristics of the Great Vehicle of a great bodhisattva.

Furthermore, Subhuti, the three samadhis are characteristics of the Great Vehicle of a great bodhisattva. What are the three? First is the samadhi with initial application and sustained application. Second is the samadhi without initial application but with sustained application. Third is the samadhi without initial application or sustained application.

What is the samadhi with initial application and sustained application?

Subhuti, when one, secluded from sensual desire and evil, unwholesome dharmas, with initial application and sustained application, enters and fully abides in the first dhyana, with the joy and bliss born of seclusion, this is the samadhi with initial application and sustained application.

What is the samadhi without initial application but with sustained application?

Subhuti, the intermediate concentration between the first dhyana and the second dhyana is the samadhi without initial application but with sustained application.

What is the samadhi without applied thought and without sustained thought?

Subhuti! From the second dhyana up to the attainment of the sphere of neither perception nor non-perception—these are samadhis without applied thought and without sustained thought.

Subhuti! If these three dharmas take non-attainment as skillful means, you should know that they are characteristics of the Great Vehicle of great bodhisattvas.

Furthermore, Subhuti! The characteristics of the Great Vehicle of great bodhisattvas include the ten recollections. What are the ten? They are recollection of the Buddha, recollection of the Dharma, recollection of the Sangha, recollection of moral discipline, recollection of generosity, recollection of the devas, recollection of tranquility, mindfulness of breathing in and out, mindfulness of the body, and mindfulness of death.

Subhuti! If these ten dharmas take non-attainment as skillful means, you should know that they are characteristics of the Great Vehicle of great bodhisattvas.

Furthermore, Subhuti! The characteristics of the Great Vehicle of great bodhisattvas include such wholesome dharmas as the four dhyanas, the four immeasurables, the four formless attainments, the eight liberations, the nine successive attainments, and so forth. When these take non-attainment as skillful means, you should know that they are characteristics of the Great Vehicle of great bodhisattvas.

Furthermore, Subhuti! The characteristics of the Great Vehicle of great bodhisattvas include the ten powers of the Tathagata. What are the ten?

Subhuti! Taking non-attainment as skillful means, they know in accordance with reality the characteristics of what is possible and what is impossible with regard to the causes and effects of all dharmas and so forth. This is the first.

Subhuti! Taking non-attainment as skillful means, they know in accordance with reality the distinctions among the karmic results, causes, and effects experienced by various kinds of sentient beings in the past, future, and present. This is the second.

Taking non-attainment as skillful means, they know in accordance with reality the characteristics of the world’s manifold realms. This is the third.

Taking non-attainment as skillful means, they know in accordance with reality that the various kinds of sentient beings do not have only one kind of resolve, but many kinds of resolve. This is the fourth.

Taking non-attainment as skillful means, they know in accordance with reality the superior and inferior faculties of the various kinds of sentient beings. This is the fifth.

Taking non-attainment as skillful means, they know in accordance with reality the modes of conduct that lead everywhere. This is the sixth.

Taking non-attainment as skillful means, they know in accordance with reality the distinctions among the faculties, powers, factors of awakening, liberations, dhyanas, samadhis, meditative attainments, defilement, and purity of the various kinds of sentient beings. This is the seventh.

Taking non-attainment as skillful means, they know in accordance with reality the immeasurable distinctions among the past lives of the various kinds of sentient beings. This is the eighth.

Taking non-attainment as skillful means, they know in accordance with reality the immeasurable distinctions among the births and deaths of the various kinds of sentient beings. This is the ninth.

Taking non-attainment as skillful means, they know in accordance with reality that the taints have been completely eliminated, that the liberation of mind free from taints and the liberation through wisdom free from taints have been attained, and that these have been personally realized and fully abided in within this present life. They know in accordance with reality: “This is my final birth; the holy life has been established; what had to be done has been accomplished; there will be no further existence.” This is the tenth.

Subhuti! You should know that these are characteristics of the Great Vehicle of great bodhisattvas.

Furthermore, Subhuti! The characteristics of the Great Vehicle of great bodhisattvas include the four fearlessnesses. What are the four?

Subhuti! Taking non-attainment as skillful means, a bodhisattva proclaims, “I am one who has attained perfect enlightenment.” If any ascetic, brahmin, deva, Mara, Brahma king, or person in the world should, on the basis of the Dharma, raise a challenge intended to make me think, “This Dharma is not perfect enlightenment,” I clearly see that such a challenge is groundless. Because I see that the challenger’s assertion is groundless, I dwell securely in a state free from anxiety and fear.

I proclaim that I occupy the position of the Great Sage; amid the great assembly, I roar the lion’s roar and turn the wheel of the wondrous Dharma. That Dharma wheel is pure, true, and unsurpassed, and cannot be turned by any ascetic, brahmin, deva, Mara, Brahma king, or person in the world. This is the first.

Subhuti! Taking non-attainment as skillful means, a bodhisattva proclaims, “I have completely eliminated all the taints.” If any ascetic, brahmin, deva, Mara, Brahma king, or other person in the world should, on the basis of the Dharma, raise a challenge intended to make me think, “Such taints have not been completely eliminated,” I clearly see that such a challenge is groundless. Because I see that the challenger’s assertion is groundless, I dwell securely in a state free from anxiety and fear.

I proclaim that I occupy the position of the Great Sage; amid the great assembly, I roar the lion’s roar and turn the wheel of the wondrous Dharma. That Dharma wheel is pure, true, and unsurpassed, and cannot be turned by any ascetic, brahmin, deva, Mara, Brahma king, or person in the world. This is the second.

Subhuti! Taking non-attainment as skillful means, a bodhisattva teaches the disciples those dharmas that obstruct the path. If any ascetic, brahmin, deva, Mara, Brahma king, or person in the world should, on the basis of the Dharma, raise a challenge intended to make me think, “The cultivation of this dharma cannot obstruct the path,” I clearly see that such a challenge is groundless.

Because I see that the challenger’s assertion is groundless, I dwell securely in a state free from anxiety and fear. I proclaim that I occupy the position of the Great Sage; amid the great assembly, I roar the lion’s roar and turn the wheel of the wondrous Dharma. That Dharma wheel is pure, true, and unsurpassed, and cannot be turned by any ascetic, brahmin, deva, Mara, Brahma king, or person in the world.

This is the third.

Subhuti! Taking non-attainment as skillful means, a bodhisattva teaches the disciples the Dharma that brings suffering to an end. If any ascetic, brahmin, deva, Mara, Brahma king, or person in the world should, on the basis of the teaching, raise a challenge intended to make me think, “The cultivation of this path cannot bring suffering to an end,” I clearly see that such a challenge is groundless.

Because I see that the challenger’s assertion is groundless, I dwell securely in a state free from anxiety and fear. I proclaim that I occupy the position of the Great Sage; amid the great assembly, I roar the lion’s roar and turn the wheel of the wondrous Dharma. That Dharma wheel is pure, true, and unsurpassed, and no ascetic, brahmin, deva, Mara, Brahma king, or person in the world can turn such a Dharma wheel.

This is the fourth.

Subhuti! You should know that these are characteristics of the Great Vehicle of great bodhisattvas.

Furthermore, Subhuti! The characteristics of the Great Vehicle of great bodhisattvas include the four unobstructed understandings. What are the four? The first is unobstructed understanding of meaning; the second is unobstructed understanding of dharmas; the third is unobstructed understanding of language; and the fourth is unobstructed understanding of eloquence.

Subhuti! If these four unobstructed understandings take non-attainment as skillful means, you should know that they are characteristics of the Great Vehicle of great bodhisattvas.

Furthermore, Subhuti, the characteristics of the Great Vehicle of a great bodhisattva are the eighteen qualities unique to a Buddha. What are the eighteen? Subhuti, the Tathagatas, Arhats, Perfectly and Completely Awakened Ones, are always free from error, free from rashness, free from loss of mindfulness in speech, free from confused recollection, free from unconcentrated thought, and free from a mind that discriminates and rejects.

Their aspiration never declines, their diligence never declines, their mindfulness never declines, their wisdom never declines, their liberation never declines, and their knowledge and vision of liberation never decline. In all bodily actions, wisdom takes the lead, and those actions proceed in accordance with wisdom; in all verbal actions, wisdom takes the lead, and those actions proceed in accordance with wisdom; in all mental actions, wisdom takes the lead, and those actions proceed in accordance with wisdom.

Their knowledge and vision arising with regard to the past are unattached and unobstructed; their knowledge and vision arising with regard to the future are unattached and unobstructed; and their knowledge and vision arising with regard to the present are unattached and unobstructed. Subhuti, among these eighteen qualities unique to a Buddha, there is none that does not take nonapprehension as the means. You should know that these are characteristics of the Great Vehicle of a great bodhisattva.

Furthermore, Subhuti, the characteristics of the Great Vehicle of a great bodhisattva include the dharani gateways. What are the dharani gateways? They are the equality of the nature of letters, the equality of the nature of language, and entry into the gateways of letters. What are the equality of the nature of letters, the equality of the nature of language, and entry into the gateways of letters?

Subhuti, when a great bodhisattva practices prajnaparamita, taking nonapprehension as the means, by entering the gateway of the letter Ả, the bodhisattva realizes that all dharmas are originally unborn; by entering the gateway of the letter Lạc, realizes that all dharmas are far removed from defilement; by entering the gateway of the letter Bả, realizes the teaching of the ultimate meaning of all dharmas; by entering the gateway of the letter Giả, realizes that all dharmas are without death and birth; by entering the gateway of the letter Na, realizes that all dharmas, being far removed from names and characteristics, have neither gain nor loss;

by entering the gateway of the letter Lã, realizes that all supramundane dharmas are forever impaired through delighting in the conditions of branches and ramifications; by entering the gateway of the letter Đà, realizes that all dharmas are disciplined and quiescent, and that suchness is equal and without discrimination; by entering the gateway of the letter Bà, realizes that all dharmas are far removed from bondage and liberation; by entering the gateway of the letter Trà, realizes that all dharmas, being far removed from agitation, falsity, and impurity, attain purity; by entering the gateway of the letter Sa, realizes that all dharmas are unobstructed; by entering the gateway of the letter Phược, realizes that all dharmas are beyond language;

by entering the gateway of the letter Đả, realizes the unmoving suchness of all dharmas; by entering the gateway of the letter Dã, realizes that all dharmas are in reality unborn; by entering the gateway of the letter Sắc-tra, realizes that the characteristics of restraining and preserving all dharmas are unapprehendable; by entering the gateway of the letter Ca, realizes that the agent of all dharmas is unapprehendable; by entering the gateway of the letter Bà, realizes that the equal nature of time in all dharmas is unapprehendable; by entering the gateway of the letter Ma, realizes that the nature of attachment to self and possessions in all dharmas is unapprehendable;

by entering the gateway of the letter Già, realizes that the nature of attachment to action in all dharmas is unapprehendable; by entering the gateway of the letter Tha, realizes that the nature of the support of all dharmas is unapprehendable; by entering the gateway of the letter Xà (Đồ), realizes that what produces and what is produced in all dharmas are unapprehendable; by entering the gateway of the letter Thấp-phược, realizes that the nature of security in all dharmas is unapprehendable; by entering the gateway of the letter Đạt, realizes that the nature capable of grasping the realms in all dharmas is unapprehendable; by entering the gateway of the letter Xả, realizes that the nature of quiescence in all dharmas is unapprehendable;

by entering the gateway of the letter Khư, realizes that the space-like nature of all dharmas is unapprehendable; by entering the gateway of the letter Sằn, realizes that the nature of exhaustion in all dharmas is unapprehendable; by entering the gateway of the letter Đả, realizes that the nature which sustains what is and is not a possibility and renders it unmoving in all dharmas is unapprehendable; by entering the gateway of the letter Nhã, realizes that the nature of what is clearly known in all dharmas is unapprehendable; by entering the gateway of the letter Thứ-tha, realizes that the nature of attachment to meaning in all dharmas is unapprehendable; by entering the gateway of the letter A, realizes that the nature capable of serving as a cause in all dharmas is unapprehendable;

by entering the gateway of the letter Bạt, realizes that the nature capable of being destroyed in all dharmas is unapprehendable; by entering the gateway of the letter Phược, realizes that the nature delighting in desire and concealment in all dharmas is unapprehendable; by entering the gateway of the letter Tạp-ma, realizes that the nature capable of recollection in all dharmas is unapprehendable; by entering the gateway of the letter Hạp-phược, realizes that the nature capable of being named in all dharmas is unapprehendable; by entering the gateway of the letter Tha, realizes that the vigorous nature of all dharmas is unapprehendable; by entering the gateway of the letter Sải, realizes that the perfectly equal nature of all dharmas is unapprehendable;

by entering the gateway of the letter Noa, realizes that the nature of accumulation in all dharmas is unapprehendable; by entering the gateway of the letter Nã, realizes that all dharmas are far removed from contention and clamor, and that coming and going, walking, standing, sitting, and lying down are unapprehendable; by entering the gateway of the letter Phả, realizes that the universally pervasive fruition of all dharmas is unapprehendable; by entering the gateway of the letter Tắc-ca, realizes that the nature of aggregation and accumulation in all dharmas is unapprehendable; by entering the gateway of the letter Dật-sa, realizes that the characteristics of aging and decline in all dharmas are unapprehendable;

by entering the gateway of the letter Chước, realizes that the accumulation of traces in all dharmas is unapprehendable; by entering the gateway of the letter Tra, realizes that the nature of mutually driving one another away in all dharmas is unapprehendable; by entering the gateway of the letter Trạch, realizes that the ultimate locus of all dharmas is unapprehendable.

Subhuti, this gateway of the letter Trạch enables one to realize and enter the ultimate emptiness of dharmas. Apart from these letters, no further expression of the emptiness of dharmas can be apprehended. Why? Because the meanings of these letters cannot be expounded, cannot be indicated, cannot be recorded or retained, cannot be grasped, and cannot be observed; they are far removed from all characteristics.

Subhuti, just as space is the support upon which all things depend, so too are these gateways of letters. The meaning of the emptiness of all dharmas can be revealed only by relying upon these gateways.

Subhuti, entering the letter Ả and so forth is called entering the gateways of letters.

Subhuti, if great bodhisattvas attain skillful wisdom concerning entry into these gateways of letters, they will be unobstructed in all the words, sounds, expressions, and explanations they utter. They will be able to realize and uphold the equal emptiness of all dharmas. They will attain skillfulness in all words and sounds.

Subhuti, if a great bodhisattva is able to hear in this way the seals of characteristics and seals of phrases for entering the gateways of letters and, having heard them, retains them, reads and recites them fluently, and explains them to others without seeking fame, gain, or reverence, the bodhisattva thereby attains twenty supreme merits. What are the twenty? They are: attaining excellent memory; attaining noble moral shame; attaining the power of perseverance; attaining the Dharma toward which one advances; attaining higher awakening; attaining supreme wisdom; attaining unobstructed eloquence; attaining the dharani gateways; attaining freedom from doubt; hearing agreeable or disagreeable words without giving rise to aversion or attachment;

living in equality without distinctions of high or low; speaking skillfully to sentient beings; attaining skill concerning the skandhas, skill concerning the dhatus, skill concerning the ayatanas, and skill concerning the truths; attaining skill concerning dependent origination, skill concerning causes, skill concerning conditions, and skill concerning dharmas; attaining skillful knowledge of the superior and inferior capacities of faculties and skillful knowledge of the minds of others; attaining skillful knowledge of the stars and calendar; attaining skillful knowledge of the divine ear; attaining skillful knowledge of the recollection of former lives; attaining skillful knowledge of supernormal powers; attaining skillful knowledge of birth and death;

attaining skillful knowledge of the exhaustion of the outflows; attaining skillful knowledge in explaining what is and is not a possibility; and attaining skillful knowledge of coming and going and skill concerning the forms of dignified conduct.

Subhuti, these are the twenty supreme merits.

Subhuti, when a great bodhisattva practices prajnaparamita and, taking nonapprehension as the means, attains dharani gateways such as these, you should know that these are characteristics of the Great Vehicle of a great bodhisattva.

XVIII. CHAPTER ON CULTIVATING AND PURIFYING THE STAGES

01

Furthermore, Subhuti! You asked how one knows that a great bodhisattva has generated the aspiration directed toward the Great Vehicle. When a great bodhisattva, while practicing the six paramitas, proceeds from one ground to another, one thereby knows that the great bodhisattva has generated the aspiration directed toward the Great Vehicle.

How does a great bodhisattva, while practicing the six paramitas, proceed from one ground to another?

Subhuti! A great bodhisattva knows that all dharmas neither come from anywhere nor go anywhere. Why is this? Subhuti! It is because all dharmas neither depart nor arrive, have no place from which they originate, and have no place toward which they do not proceed. This is because those dharmas undergo no change or destruction.

Subhuti! Regarding any place of origin or destination, this great bodhisattva neither relies upon it nor conceptualizes it. Although the bodhisattva cultivates the practices that purify the grounds, the bodhisattva does not perceive those grounds. This is how a great bodhisattva, while practicing the six paramitas, proceeds from one ground to another.

How does a great bodhisattva cultivate the practices that purify the grounds?

Subhuti! When great bodhisattvas abide on the first ground, they should skillfully cultivate ten supreme practices. What are the ten?

First, using non-attainment as skillful means, they cultivate the practice of an exalted intention, because beneficial characteristics cannot be apprehended.

Second, using non-attainment as skillful means, they cultivate the practice of maintaining a mind of equality toward all sentient beings, because all sentient beings cannot be apprehended.

Third, using non-attainment as skillful means, they cultivate the practice of giving, because the giver, the recipient, and the gift cannot be apprehended.

Fourth, using non-attainment as skillful means, they cultivate the practice of drawing near to spiritual friends, without attachment to those spiritual friends.

Fifth, using non-attainment as skillful means, they cultivate the practice of seeking the Dharma, because the dharmas sought cannot be apprehended.

Sixth, using non-attainment as skillful means, they cultivate the practice of always wishing to renounce the household life, because the relinquishment of household life cannot be apprehended.

Seventh, using non-attainment as skillful means, they cultivate the practice of delighting in the body of a Buddha, because the succession of excellent causes cannot be apprehended.

Eighth, using non-attainment as skillful means, they cultivate the practice of expounding the teachings, because differentiated dharmas cannot be apprehended.

Ninth, using non-attainment as skillful means, they cultivate the practice of destroying pride, because the flourishing of dharmas cannot be apprehended.

Tenth, using non-attainment as skillful means, they cultivate the practice of truthful speech, because all language cannot be apprehended.

Subhuti! When great bodhisattvas abide on the first ground, they should skillfully cultivate these ten supreme practices.

Furthermore, Subhuti! When great bodhisattvas abide on the second ground, they should contemplate and cultivate eight dharmas so that these may swiftly be perfected. What are the eight?

First, purity of moral discipline; second, recognizing kindness and repaying it; third, abiding in the power of patience; fourth, accepting much with joy; fifth, not abandoning sentient beings; sixth, constantly giving rise to great compassion; seventh, serving and making offerings to their teachers and elders with faith and reverence, as though they were Buddhas; eighth, diligently aspiring to seek and cultivate the paramitas.

Subhuti! When great bodhisattvas abide on the second ground, they should contemplate and train in these eight dharmas so that these may swiftly be perfected.

Furthermore, Subhuti! When great bodhisattvas abide on the third ground, they should abide in five dharmas. What are the five?

First, they diligently seek extensive learning without ever becoming weary, yet do not cling to the words of the teachings they hear.

Second, with an undefiled mind, they constantly practice the giving of Dharma; although they instruct many beings, they do not become conceited.

Third, they adorn pure buddha lands and plant roots of virtue; although they dedicate the merit, they do not become conceited.

Fourth, for the sake of instructing sentient beings, although they do not become weary of boundless samsara, they are neither arrogant nor heedless.

Fifth, although they abide in a sense of shame and moral dread, they do not become attached to it.

Subhuti! When great bodhisattvas abide on the third ground, they should constantly abide in these five dharmas.

Furthermore, Subhuti! When great bodhisattvas abide on the fourth ground, they should uphold ten dharmas without relinquishing them. What are the ten?

First, they constantly dwell in secluded places and never abandon them.

Second, they constantly delight in having few desires.

Third, they constantly delight in contentment.

Fourth, they never abandon the virtues of the ascetic practices.

Fifth, they never abandon the precepts in which they train.

Sixth, they develop deep disenchantment with sensual pleasures.

Seventh, they constantly delight in generating a mind conjoined with quiescence.

Eighth, they relinquish all possessions.

Ninth, their minds are not sluggish or stagnant.

Tenth, they never begrudge any possession.

Subhuti! When great bodhisattvas abide on the fourth ground, they should uphold these ten dharmas without relinquishing them.

Furthermore, Subhuti! When great bodhisattvas abide on the fifth ground, they should remain far removed from ten dharmas. What are the ten?

First, they should remain far removed from household dwellings.

Second, they should remain far removed from bhiksunis.

Third, they should remain far removed from the homes of the miserly.

Fourth, they should remain far removed from contentious and angry assemblies.

Fifth, they should remain far removed from praising themselves and disparaging others.

Sixth, they should remain far removed from the ten unwholesome courses of karma.

Seventh, they should remain far removed from overweening pride.

Eighth, they should remain far removed from inverted views.

Ninth, they should remain far removed from doubt.

Tenth, they should remain far removed from greed, hatred, and delusion.

Subhuti! When great bodhisattvas abide on the fifth ground, they should constantly remain far removed from these ten dharmas.

Furthermore, Subhuti! When great bodhisattvas abide on the sixth ground, they should perfect six dharmas. What are the six? They are the six paramitas, namely, giving through prajnaparamita. They should also remain far removed from six dharmas. What are the six?

First, the mind of a sravaka.

Second, the mind of a pratyekabuddha.

Third, an irritable mind.

Fourth, a mind that becomes unhappy and distressed upon seeing a beggar approach.

Fifth, a mind that becomes sorrowful and begrudging when relinquishing possessions.

Sixth, a mind that seeks ways to deceive those who come to ask for something.

Subhuti! When great bodhisattvas abide on the sixth ground, they should constantly perfect the six dharmas mentioned first and remain far removed from the six dharmas mentioned afterward.

Furthermore, Subhuti! When great bodhisattvas abide on the seventh ground, they should remain far removed from twenty dharmas. What are the twenty?

First, they should remain far removed from attachment to a self, continuing through attachment to one who sees.

Second, they should remain far removed from attachment to annihilationism.

Third, they should remain far removed from attachment to eternalism.

Fourth, they should remain far removed from attachment to characteristics.

Fifth, they should remain far removed from attachment to views.

Sixth, they should remain far removed from attachment to the designation “name-and-form.”

Seventh, they should remain far removed from attachment to the skandhas.

Eighth, they should remain far removed from attachment to the ayatanas.

Ninth, they should remain far removed from attachment to the dhatus.

Tenth, they should remain far removed from attachment to the truths.

Eleventh, they should remain far removed from attachment to dependent origination.

Twelfth, they should remain far removed from attachment and clinging within the three realms.

Thirteenth, they should remain far removed from attachment to all dharmas.

Fourteenth, they should remain far removed from attachment to all dharmas as being in accordance with reason or not in accordance with reason.

Fifteenth, they should remain far removed from views involving attachment to the Buddha.

Sixteenth, they should remain far removed from views involving attachment to the Dharma.

Seventeenth, they should remain far removed from views involving attachment to the Sangha.

Eighteenth, they should remain far removed from views involving attachment to moral discipline.

Nineteenth, they should remain far removed from views involving attachment to emptiness.

Twentieth, they should remain far removed from weariness and fear regarding the nature of emptiness.

They should also perfect twenty dharmas. What are the twenty?

First, they should perfect the thorough comprehension of emptiness.

Second, they should perfect the realization of signlessness.

Third, they should perfect the knowledge of wishlessness.

Fourth, they should perfect purity in the three spheres.

Fifth, they should perfect compassion for sentient beings while remaining unattached to them.

Sixth, they should perfect the vision of the equality of all dharmas while remaining unattached to it.

Seventh, they should perfect the vision of the equality of all sentient beings while remaining unattached to it.

Eighth, they should perfect the thorough comprehension of true meaning while remaining unattached to it.

Nine, they should perfect the knowledge of the patient acceptance of the non-arising of dharmas.

Ten, they should perfect the exposition of the single characteristic of the meaning and principle of all dharmas.

Eleven, they should perfect the elimination of discrimination.

Twelve, they should perfect freedom from all perceptions.

Thirteen, they should perfect freedom from all views.

Fourteen, they should perfect freedom from afflictions.

Fifteen, they should perfect the stage of calm abiding and insight.

Sixteen, they should perfect the disciplining of the nature of mind.

Seventeen, they should perfect the pacification of the nature of mind.

Eighteen, they should perfect the unobstructed nature of wisdom.

Nineteen, they should perfect freedom from craving and defilement.

Twenty, they should perfect the ability to go at will to all Buddha lands and manifest their own bodies within the assemblies of the Buddhas.

Subhuti, when great bodhisattvas abide on the seventh ground, they should always abandon the twenty dharmas previously stated and perfect the twenty dharmas stated thereafter.

Furthermore, Subhuti, when great bodhisattvas abide on the eighth ground, they should perfect four dharmas. What are the four?

First, they should perfect the clear understanding of the mental conduct of all sentient beings.

Second, they should perfect abiding in the superknowledges.

Third, they should perfect seeing the Buddha lands in accordance with their own vision and thereby purifying and adorning those Buddha lands.

Fourth, they should perfect serving and making offerings to the Buddhas, the Blessed Ones, and contemplating the Tathagata’s body in accordance with reality.

Subhuti, when great bodhisattvas abide on the eighth ground, they should diligently perfect these four dharmas.

Furthermore, Subhuti, when great bodhisattvas abide on the ninth ground, they should perfect four dharmas. What are the four?

First, they should perfect the wisdom that discerns whether faculties are superior or inferior.

Second, they should perfect the purification and adornment of Buddha lands.

Third, they should perfect constant entry into the illusory meditative absorptions and samadhis.

Fourth, they should perfect the ability, in accordance with the matured roots of virtue of sentient beings, to enter various realms and spontaneously manifest bodies by transformation.

Subhuti, when great bodhisattvas abide on the ninth ground, they should diligently perfect these four dharmas.

Furthermore, Subhuti, when great bodhisattvas abide on the tenth ground, they should perfect twelve dharmas. What are the twelve?

First, they should perfect the embracing of boundless places through great vows, so that whatever they vow may all be attained.

Second, they should perfect wisdom that accords with the various kinds of voices of devas, nagas, yakshas, and others.

Third, they should perfect unobstructed eloquence.

Fourth, they should perfect all the requisites for entering the womb.

Fifth, they should perfect all the requisites for birth into the world.

Sixth, they should perfect all the requisites of family.

Seventh, they should perfect all the requisites of lineage.

Eighth, they should perfect all the requisites of retinues.

Ninth, they should perfect all the requisites of the body into which they are born.

Ten, they should perfect all the requisites of renunciation.

Eleven, they should perfect all the requisites for adorning the seat beneath the Bodhi tree.

Twelve, they should perfect the complete accomplishment of all virtues.

Subhuti, when great bodhisattvas abide on the tenth ground, they should diligently perfect these twelve dharmas.

Subhuti, you should know that when a great bodhisattva has come to abide on the tenth ground, that bodhisattva should be said to be no different from the Tathagatas.

How does a great bodhisattva, employing non-attainment as skillful means, cultivate and purify the exalted deed of superior aspiration?

Subhuti, a great bodhisattva who cultivates all excellent roots of virtue with mental attention corresponding to the knowledge of all-knowing wisdom is a great bodhisattva who, employing non-attainment as skillful means, cultivates and purifies the exalted deed of superior aspiration.

How does a great bodhisattva, employing non-attainment as skillful means, cultivate and purify the deed of maintaining an impartial mind toward all sentient beings?

Subhuti, a great bodhisattva who, with mental attention corresponding to the knowledge of all-knowing wisdom, directs the mind toward the four immeasurable states of loving-kindness, compassion, sympathetic joy, and equanimity is a great bodhisattva who, employing non-attainment as skillful means, cultivates and purifies the deed of maintaining an impartial mind toward all sentient beings.

How does a great bodhisattva, employing non-attainment as skillful means, cultivate and purify the deed of giving?

Subhuti, a great bodhisattva who practices giving to all sentient beings without discrimination is a great bodhisattva who, employing non-attainment as skillful means, cultivates and purifies the deed of giving.

How does a great bodhisattva, employing non-attainment as skillful means, cultivate and purify the deed of drawing near to good spiritual friends?

Subhuti, when a great bodhisattva sees good spiritual friends exhorting and guiding sentient beings to cultivate all-knowing wisdom, that bodhisattva draws near to them, reveres them, makes offerings to them, honors and praises them, asks them questions, receives the true Dharma from them, and serves them day and night with a mind free from weariness and indolence. This is a great bodhisattva who, employing non-attainment as skillful means, cultivates and purifies the deed of drawing near to good spiritual friends.

How does a great bodhisattva, employing non-attainment as skillful means, cultivate and purify the deed of seeking the Dharma?

Subhuti, a great bodhisattva who, with mental attention corresponding to the knowledge of all-knowing wisdom, diligently seeks the Tathagata’s unsurpassed true Dharma and does not fall to the stages of the shravakas, pratyekabuddhas, and others is a great bodhisattva who, employing non-attainment as skillful means, cultivates and purifies the deed of seeking the Dharma.

How does a great bodhisattva, employing non-attainment as skillful means, cultivate and purify the deed of always delighting in renunciation?

Subhuti, wherever a great bodhisattva is born, that bodhisattva is always disenchanted with noisy and complicated dwellings, which are oppressive like prisons, and always delights in renouncing household life within the pure Buddhadharma, which is peaceful, unconditioned, and unobstructed like space. This is a great bodhisattva who, employing non-attainment as skillful means, cultivates and purifies the deed of always delighting in renunciation.

How does a great bodhisattva, employing non-attainment as skillful means, cultivate and purify the deed of delighting in the Buddha’s body?

Subhuti, once a great bodhisattva has beheld the Buddha’s form, that bodhisattva never relinquishes the mental attention of recollecting the Buddha until attaining all-knowing wisdom. This is a great bodhisattva who, employing non-attainment as skillful means, cultivates and purifies the deed of delighting in the Buddha’s body.

How does a great bodhisattva, employing non-attainment as skillful means, cultivate and purify the deed of propagating the teachings?

Subhuti, both while a Buddha remains in the world and after the Buddha’s nirvana, a great bodhisattva propagates for sentient beings the teachings that are virtuous in the beginning, virtuous in the middle, and virtuous in the end, skillful in wording and meaning, and that reveal the perfectly complete, utterly pure life of chastity—that is, teachings from the sutras through the treatises and discussions. This is a great bodhisattva who, employing non-attainment as skillful means, cultivates and purifies the deed of propagating the teachings.

How does a great bodhisattva, employing non-attainment as skillful means, cultivate and purify the deed of destroying pride?

Subhuti, a great bodhisattva who always maintains a respectful and deferential heart and disciplines the mind of pride, and who consequently is not born into an inferior family, is a great bodhisattva who, employing non-attainment as skillful means, cultivates and purifies the deed of destroying pride.

How does a great bodhisattva, employing non-attainment as skillful means, cultivate and purify the deed of truthful speech?

Subhuti, a great bodhisattva who speaks in accordance with what is understood and whose words and actions accord with each other is a great bodhisattva who, employing non-attainment as skillful means, cultivates and purifies the deed of truthful speech.

Subhuti, when great bodhisattvas abide on the first ground, they should skillfully cultivate and purify these ten exalted deeds.

How is a great bodhisattva pure in moral discipline?

Subhuti, a great bodhisattva who does not give rise to mental attention directed toward the shravakas or pratyekabuddhas, nor toward breaches of moral discipline that obstruct the Dharma of bodhi, is a great bodhisattva pure in moral discipline.

How does a great bodhisattva recognize and repay kindness?

Subhuti, when practicing the excellent conduct of a bodhisattva, a great bodhisattva repays abundantly even a small kindness received from another, how much more so a great kindness. This is a great bodhisattva who recognizes and repays kindness.

How does a great bodhisattva abide in the power of patience?

Subhuti, if a great bodhisattva, even when all sentient beings were to harm him, can remain free of any thought of anger or retaliation toward them, that is a great bodhisattva abiding in the power of patience.

What is meant by a great bodhisattva attaining immense joy?

Subhuti, when a great bodhisattva sees sentient beings practicing the Three Vehicles and then attaining maturity, his heart rejoices greatly. That is a great bodhisattva attaining immense joy.

What is meant by a great bodhisattva not abandoning sentient beings?

Subhuti, if a great bodhisattva wishes to rescue and aid all sentient beings everywhere, that is a great bodhisattva not abandoning sentient beings.

What is meant by a great bodhisattva arousing great compassion?

Subhuti, when a great bodhisattva practices the supreme practices of a bodhisattva, he constantly thinks: “For the benefit of all sentient beings, even if throughout immeasurable, innumerable kalpas as countless as the sands of the Ganges I must remain in the great hells and undergo grievous sufferings—being burned, boiled, cut open, dismembered, stabbed, suspended, ground, or pounded—and endure immeasurable sufferings such as these, I shall do so until those various kinds of sentient beings, relying upon the Buddha Vehicle, attain nirvana. Even when the entire realm of sentient beings has been exhausted, my heart of great compassion will still never become weary or abandon them.” That is a great bodhisattva constantly arousing great compassion.

What is meant by a great bodhisattva showing trust and reverence toward his teachers and elders, attending upon, serving, and making offerings to them as though serving the Buddhas?

Subhuti, because a great bodhisattva seeks unsurpassed, perfect enlightenment, he reveres and dutifully obeys his teachers and elders without begrudging anything. That is a great bodhisattva showing trust and reverence toward his teachers and elders, attending upon, serving, and making offerings to them as though serving the Buddhas.

What is meant by a great bodhisattva diligently seeking to cultivate the paramitas?

Subhuti, if a great bodhisattva single-mindedly seeks to study all the paramitas without thinking of other matters, that is a great bodhisattva diligently seeking to cultivate the paramitas.

Subhuti, when great bodhisattvas abide on the second ground, they should reflect upon and train in these eight dharmas so as to bring them swiftly to perfection.

What is meant by a great bodhisattva diligently seeking extensive learning, never becoming weary, and not clinging to the written words of the Dharma he has heard?

Subhuti, a great bodhisattva applies himself vigorously and thinks: “Whether in this Buddha-land or throughout the worlds of the ten directions, I shall listen to the true Dharma taught by all Tathagatas, Arhats, Perfectly Enlightened Ones; I shall receive and retain it, read and recite it, and cultivate and study it to completion, allowing nothing to be lacking, yet within that true Dharma I shall not cling to its written words.” That is a great bodhisattva diligently seeking extensive learning, never becoming weary, and not clinging to the written words of the Dharma he has heard.

What is meant by a great bodhisattva constantly practicing the gift of Dharma with an undefiled mind and, though teaching many, not becoming conceited?

Subhuti, when a great bodhisattva expounds the true Dharma to sentient beings, he does not even dedicate these roots of goodness toward his own attainment of the fruit of enlightenment, much less seek anything else; and though he teaches many, he does not think highly of himself. That is a great bodhisattva constantly practicing the gift of Dharma with an undefiled mind and, though teaching many, not becoming conceited.

What is meant by a great bodhisattva adorning pure lands and planting roots of goodness and, though making dedications, not becoming conceited?

Subhuti, a great bodhisattva courageously and diligently cultivates roots of goodness because he wishes to adorn the Buddha-lands and purify the mind-realms of himself and others; yet although he does this, he does not become conceited. That is a great bodhisattva adorning pure lands and planting roots of goodness and, though making dedications, not becoming conceited.

What is meant by a great bodhisattva teaching sentient beings and, though never wearying of boundless birth and death, not becoming arrogant or heedless?

Subhuti, because a great bodhisattva wishes to teach all sentient beings, plant roots of goodness, and adorn and purify the Buddha-lands, until he has perfected the knowledge of all knowledge, although he undergoes the boundless hardships of birth and death, he never becomes weary, nor does he become conceited. That is a great bodhisattva teaching sentient beings and, though never wearying of boundless birth and death, not becoming arrogant or heedless.

What is meant by a great bodhisattva abiding in moral shame and dread of wrongdoing without attachment?

Subhuti, a great bodhisattva wholeheartedly seeks the fruit of unsurpassed, perfect enlightenment. Because he possesses moral shame and dread of wrongdoing, he never gives rise to thoughts or mental activity concerning the shravaka or pratyekabuddha paths, yet he does not become attached even to this. That is a great bodhisattva abiding in moral shame and dread of wrongdoing without attachment.

Subhuti, when great bodhisattvas abide on the third ground, they should constantly abide in these five dharmas.

Fascicle 415

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