大般若波羅蜜多經

02

What does it mean for a great bodhisattva always to dwell in and never depart from secluded places?

Subhuti! A great bodhisattva who diligently seeks unsurpassed, complete, perfect enlightenment and transcends the stages of the shravakas, pratyekabuddhas, and others is said always to dwell in and never depart from secluded places.

What does it mean for a great bodhisattva always to delight in having few desires?

Subhuti! A great bodhisattva who no longer seeks even the fruit of enlightenment for himself, much less worldly things or the Two Vehicles, is said always to delight in having few desires.

What does it mean for a great bodhisattva always to delight joyfully in contentment?

Subhuti! A great bodhisattva who seeks only to realize the knowledge of all-knowledge and has no attachment to anything else is said always to delight joyfully in contentment.

What does it mean for a great bodhisattva never to depart from the virtues of the dhuta practices?

Subhuti! A great bodhisattva who always gives rise to patient acceptance of the profound Dharma and carefully contemplates it is said never to depart from the virtues of the dhuta practices.

What does it mean for a great bodhisattva never to abandon the precepts of training?

Subhuti! A great bodhisattva who guards the precepts of training and never relinquishes them is said never to abandon the precepts of training.

What does it mean for a great bodhisattva to give rise to deep disenchantment with and renunciation of all sensual pleasures?

Subhuti! A great bodhisattva who does not give rise to desire for the sweetness of sensual pleasures is said to give rise to deep disenchantment with and renunciation of all sensual pleasures.

What does it mean for a great bodhisattva always to delight in giving rise to a mind conjoined with quiescence?

Subhuti! A great bodhisattva who knows that all dharmas have never arisen or been produced is said always to delight in giving rise to a mind conjoined with quiescence.

What does it mean for a great bodhisattva to relinquish all possessions?

Subhuti! A great bodhisattva who accepts neither internal nor external dharmas is said to relinquish all possessions.

What does it mean for a great bodhisattva's mind not to stagnate?

Subhuti! A great bodhisattva who does not give rise to a mind that abides in any consciousness is said to have a mind that does not stagnate.

What does it mean for a great bodhisattva never to be attached to any possession?

Subhuti! A great bodhisattva who entertains no thought concerning anything is said never to be attached to any possession.

Subhuti! When great bodhisattvas abide in the fourth bhumi, they should uphold these ten dharmas and never relinquish them.

What does it mean for a great bodhisattva to leave the household life behind?

Subhuti! A great bodhisattva who, wherever he is born throughout the Buddha realms, always delights in renouncing the household life, shaving off his hair and beard, donning the Dharma robes, and becoming a shramana is said to leave the household life behind.

What does it mean for a great bodhisattva to keep away from bhikshunis?

Subhuti! A great bodhisattva should always keep away from bhikshunis, not dwelling together with them even for a moment, and should not give rise to any improper thought. This is said to be a great bodhisattva's keeping away from bhikshunis.

What does it mean for a great bodhisattva to keep away from households afflicted by stinginess?

Subhuti! A great bodhisattva reflects thus: “I must always bring benefit and happiness to all sentient beings. Through the power of their own merit, these sentient beings have attracted such a well-disposed donor household; therefore, while dwelling here, I should harbor neither stinginess nor jealousy.” Having reflected thus, he keeps away from households afflicted by stinginess. This is said to be a great bodhisattva's keeping away from households afflicted by stinginess.

What does it mean for a great bodhisattva to keep away from assemblies marked by contention and anger?

Subhuti! A great bodhisattva reflects thus: “If I dwell in an assembly where there are shravakas or pratyekabuddhas, or where essential teachings corresponding to the Two Vehicles are taught, it will cause me to regress from the mind of great enlightenment. Therefore, I must resolutely keep away from such assemblies.” He further reflects thus: “Those who contend and become angry can cause sentient beings to give rise to wrath and malice and to create evil and unwholesome karma. Such conduct is contrary even to the wholesome paths, much less conducive to great enlightenment. Therefore, I must resolutely keep away from contention and anger.” This is said to be a great bodhisattva's keeping away from assemblies marked by contention and anger.

What does it mean for a great bodhisattva to refrain from praising himself and disparaging others?

Subhuti! Because a great bodhisattva does not perceive any internal or external dharmas, he refrains from praising himself and disparaging others. This is said to be a great bodhisattva's refraining from praising himself and disparaging others.

What does it mean for a great bodhisattva to refrain from the ten unwholesome courses of karma?

Subhuti! A great bodhisattva reflects thus: “These ten unwholesome courses of karma can obstruct even the wholesome paths leading to rebirth among gods and humans; how could they not obstruct the Noble Path and great enlightenment? Therefore, I must resolutely refrain from them.” This is said to be a great bodhisattva's refraining from the ten unwholesome courses of karma.

What does it mean for a great bodhisattva to refrain from overweening pride?

Subhuti! Because a great bodhisattva does not perceive any dharma from which such arrogance could arise, he should refrain from it. This is said to be a great bodhisattva's refraining from overweening pride.

What does it mean for a great bodhisattva to refrain from cognitive inversions?

Subhuti! A great bodhisattva contemplates all cognitive inversions as unobtainable. Therefore, he must resolutely refrain from cognitive inversions. This is said to be a great bodhisattva's refraining from cognitive inversions.

What does it mean for a great bodhisattva to refrain from doubt and indecision?

Subhuti! A great bodhisattva contemplates all instances of doubt and indecision as unobtainable. Therefore, he must resolutely refrain from doubt and indecision. This is said to be a great bodhisattva's refraining from doubt and indecision.

What does it mean for a great bodhisattva to refrain from greed, hatred, and delusion?

Subhuti! Because a great bodhisattva does not perceive any instance of greed, hatred, or delusion, he should refrain from these three dharmas. This is said to be a great bodhisattva's refraining from greed, hatred, and delusion.

Subhuti! When great bodhisattvas abide in the fifth bhumi, they should always refrain from these ten dharmas.

What does it mean for a great bodhisattva to perfect the six paramitas?

Subhuti! A great bodhisattva who perfects the six paramitas transcends the stages of the shravakas and pratyekabuddhas. Moreover, by abiding in these six paramitas, Buddhas and those of the Two Vehicles can cross to the other shore and know five dharmas. What are the five? The first is the past; the second is the future; the third is the present; the fourth is the inexpressible; and the fifth is the unconditioned. This is said to be a great bodhisattva's perfecting the six paramitas.

What does it mean for a great bodhisattva to keep away from the mind of a shravaka?

Subhuti! A great bodhisattva reflects thus: “The minds of shravakas do not realize the path to unsurpassed enlightenment, and therefore I must keep away from them.” Why? Because they are disenchanted with samsara. This is said to be a great bodhisattva's keeping away from the mind of a shravaka.

What does it mean for a great bodhisattva to keep away from the mind of a pratyekabuddha?

Subhuti! A great bodhisattva reflects thus: “The minds of pratyekabuddhas do not realize the path to unsurpassed enlightenment, and therefore I must keep away from them.” Why? Because they delight in nirvana. This is said to be a great bodhisattva's keeping away from the mind of a pratyekabuddha.

What does it mean for a great bodhisattva to keep away from an agitated mind?

Subhuti! A great bodhisattva reflects thus: “This agitated mind does not realize the path to unsurpassed enlightenment, and therefore I must keep away from it.” Why? Because it fears samsara. This is said to be a great bodhisattva's keeping away from an agitated mind.

What does it mean for a great bodhisattva, upon seeing someone come to ask for alms, to refrain from a sorrowful and joyless mind?

Subhuti! A great bodhisattva reflects thus: “This sorrowful mind does not realize the path to unsurpassed enlightenment, and therefore I must keep away from it.” Why? Because it is contrary to loving-kindness and compassion. This is said to be a great bodhisattva's refraining, upon seeing someone come to ask for alms, from a sorrowful and joyless mind.

What does it mean for a great bodhisattva to refrain from sorrow and regret when relinquishing his possessions?

Subhuti, a great bodhisattva who thinks thus: “This mind of regret does not lead to the realization of unsurpassed perfect enlightenment; therefore, it must be abandoned. Why? Because it runs counter to my original vow. That is, when I first aroused the aspiration for enlightenment, I vowed: ‘Whatever possessions I have, I shall give to those who come asking, fully satisfying their wishes.’ How, then, could I now regret having given?” Such is how a great bodhisattva should abandon the tendency to grieve and regret when relinquishing possessions.

How should a great bodhisattva abandon the intention to deceive those who come asking?

Subhuti, a great bodhisattva who thinks thus: “This deceitful mind does not lead to the realization of unsurpassed perfect enlightenment; therefore, it must be abandoned. Why? Because it runs counter to my vow. That is, when I first aroused the aspiration for enlightenment, I made this vow: ‘Whatever possessions I have, I shall give to those who come asking, fully satisfying their wishes.’ How, then, could I now deceive them?” Such is how a great bodhisattva should abandon the intention to deceive those who come asking.

Subhuti, when great bodhisattvas abide on the sixth ground, they should always perfect the six qualities previously explained and abandon the six qualities explained afterward.

How should a great bodhisattva abandon attachment to a self, up to and including attachment to a perceiver?

Subhuti, a great bodhisattva contemplates that a self, up to and including a perceiver, ultimately does not exist and is unobtainable. Such is how a great bodhisattva should abandon attachment to a self, up to and including attachment to a perceiver.

How should a great bodhisattva abandon the view of annihilation?

Subhuti, a great bodhisattva contemplates that, in the ultimate sense, all dharmas are unborn and do not perish. Such is how a great bodhisattva should abandon the view of annihilation.

How should a great bodhisattva abandon the view of permanence?

Subhuti, a great bodhisattva contemplates that the nature of all dharmas has never arisen; this is the meaning of impermanence. Such is how a great bodhisattva should abandon the view of permanence.

How should a great bodhisattva abandon conceptions of characteristics?

Subhuti, a great bodhisattva contemplates that afflictions such as greed are all nonexistent. Such is how a great bodhisattva should abandon conceptions of characteristics.

How should a great bodhisattva abandon attachment to views?

Subhuti, a great bodhisattva does not perceive any intrinsic nature in views. Such is how a great bodhisattva should abandon attachment to views.

How should a great bodhisattva abandon attachment to name and form?

Subhuti, a great bodhisattva contemplates that the nature of name and form is nonexistent and unobtainable. Such is how a great bodhisattva should abandon attachment to name and form.

How should a great bodhisattva abandon attachment to the skandhas?

Subhuti, a great bodhisattva contemplates that the nature of the skandhas is nonexistent and unobtainable. Such is how a great bodhisattva should abandon attachment to the skandhas.

How should a great bodhisattva abandon attachment to the ayatanas?

Subhuti, a great bodhisattva contemplates that the nature of the ayatanas is nonexistent and unobtainable. Such is how a great bodhisattva should abandon attachment to the ayatanas.

How should a great bodhisattva abandon attachment to the dhatus?

Subhuti, a great bodhisattva contemplates that the nature of the dhatus is nonexistent and unobtainable. Such is how a great bodhisattva should abandon attachment to the dhatus.

How should a great bodhisattva abandon attachment to the truths?

Subhuti, a great bodhisattva contemplates that the nature of the truths is nonexistent and unobtainable. Such is how a great bodhisattva should abandon attachment to the truths.

How should a great bodhisattva abandon attachment to dependent origination?

Subhuti, a great bodhisattva contemplates that the nature of dependent origination is nonexistent and unobtainable. Such is how a great bodhisattva should abandon attachment to dependent origination.

How should a great bodhisattva abandon attachment to the three realms?

Subhuti, a great bodhisattva contemplates that the nature of the three realms is nonexistent and unobtainable. Such is how a great bodhisattva should abandon attachment to the three realms.

How should a great bodhisattva abandon attachment to all dharmas?

Subhuti, a great bodhisattva contemplates that the nature of all dharmas is like space and is unobtainable. Such is how a great bodhisattva should abandon attachment to all dharmas.

How should a great bodhisattva abandon attachment to all dharmas as being in accordance with reason or not in accordance with reason?

Subhuti, a great bodhisattva contemplates that the nature of all dharmas is unobtainable and that there is neither accordance with reason nor nonaccordance with reason. Such is how a great bodhisattva should abandon attachment to all dharmas as being in accordance with reason or not in accordance with reason.

How should a great bodhisattva abandon views that depend upon the Buddha?

Subhuti, a great bodhisattva knows that one who holds views dependent upon the Buddha cannot see the Buddha. Such is how a great bodhisattva should abandon views that depend upon the Buddha.

How should a great bodhisattva abandon views that depend upon the Dharma?

Subhuti, a great bodhisattva knows that the true nature of dharmas cannot be seen. Such is how a great bodhisattva should abandon views that depend upon the Dharma.

How should a great bodhisattva abandon views that depend upon the Sangha?

Subhuti, a great bodhisattva knows that the harmonious assembly is signless, unconditioned, and cannot be seen. Such is how a great bodhisattva should abandon views that depend upon the Sangha.

How should a great bodhisattva abandon views that depend upon moral discipline?

Subhuti, a great bodhisattva knows that the nature of both wrongdoing and merit does not exist. Such is how a great bodhisattva should abandon views that depend upon moral discipline.

How should a great bodhisattva abandon views that depend upon emptiness?

Subhuti, a great bodhisattva contemplates that the emptiness of all dharmas is nonexistent and cannot be seen. Such is how a great bodhisattva should abandon views that depend upon emptiness.

How should a great bodhisattva abandon aversion to and fear of the nature of emptiness?

Subhuti, a great bodhisattva contemplates that the intrinsic nature of all dharmas is empty; it is not that emptiness and the empty oppose and harm one another, and therefore aversion and fear are both unobtainable. Because this emptiness of dharmas is empty, it should not be regarded with aversion or fear. Such is how a great bodhisattva should abandon aversion to and fear of the nature of emptiness.

How should a great bodhisattva perfect penetrating comprehension of emptiness?

Subhuti, a great bodhisattva knows that the particular characteristics of all dharmas are empty. Such is how a great bodhisattva should perfect penetrating comprehension of emptiness.

How should a great bodhisattva perfect the realization of signlessness?

Subhuti, a great bodhisattva does not conceptualize any characteristic. Such is how a great bodhisattva should perfect the realization of signlessness.

How should a great bodhisattva perfect the knowledge of wishlessness?

Subhuti, a great bodhisattva does not give rise to cognition of any dharma of the three realms. Such is how a great bodhisattva should perfect the knowledge of wishlessness.

How should a great bodhisattva perfect the purity of the three spheres?

Subhuti, a great bodhisattva fully possesses the pure ten wholesome courses of karma. Such is how a great bodhisattva should perfect the purity of the three spheres.

How should a great bodhisattva perfect compassion for sentient beings while remaining unattached to sentient beings?

Subhuti, a great bodhisattva possesses great compassion and adorns and purifies a pure buddha-land, yet remains unattached to both. Such is how a great bodhisattva should perfect compassion for sentient beings while remaining unattached to sentient beings.

How should a great bodhisattva perfect the vision of the equality of all dharmas while remaining unattached within it?

Subhuti, a great bodhisattva neither increases nor diminishes any dharma and remains unattached to them all. Such is how a great bodhisattva should perfect the vision of the equality of all dharmas while remaining unattached within it.

How should a great bodhisattva perfect the vision of the equality of all sentient beings while remaining unattached within it?

Subhuti, a great bodhisattva neither increases nor diminishes any sentient being and remains unattached to them all. Such is how a great bodhisattva should perfect the vision of the equality of all sentient beings while remaining unattached within it.

How should a great bodhisattva perfect penetrating comprehension of the true meaning while remaining unattached within it?

Subhuti! Any great bodhisattva who, with regard to the true meaning of all dharmas, comprehends it in accordance with reality, yet has nothing whatsoever that is comprehended and remains unattached to anything—such a great bodhisattva should perfect the complete comprehension of the true meaning and remain unattached therein.

How should a great bodhisattva perfect the wisdom of patience concerning the non-arising of dharmas?

Subhuti! Any great bodhisattva who patiently accepts that all dharmas neither arise nor cease and are not created, and who knows that name-and-form ultimately does not arise—such a great bodhisattva should perfect the wisdom of patience concerning the non-arising of dharmas.

How should a great bodhisattva perfect the exposition of the meaning of the single characteristic of all dharmas?

Subhuti! Any great bodhisattva who practices the characteristic of nonduality with regard to all dharmas—such a great bodhisattva should perfect the exposition of the meaning of the single characteristic of all dharmas.

How should a great bodhisattva perfect the elimination of discrimination?

Subhuti! Any great bodhisattva who gives rise to no discrimination regarding any dharma—such a great bodhisattva should perfect the elimination of discrimination.

How should a great bodhisattva perfect freedom from all perceptions?

Subhuti! Any great bodhisattva who remains free from perceptions of greatness, smallness, and immeasurability—such a great bodhisattva should perfect freedom from all perceptions.

How should a great bodhisattva perfect freedom from all views?

Subhuti! Any great bodhisattva who remains free from views that cling to the stages of the shravakas and pratyekabuddhas—such a great bodhisattva should perfect freedom from all views.

How should a great bodhisattva perfect freedom from afflictions?

Subhuti! Any great bodhisattva who relinquishes all conditioned dharmas that serve as vessels for the binding afflictions associated with the outflows—such a great bodhisattva should perfect freedom from afflictions.

How should a great bodhisattva perfect the stage of calm abiding and insight?

Subhuti! Any great bodhisattva who cultivates the knowledge of all things and the knowledge of all aspects—such a great bodhisattva should perfect the stage of calm abiding and insight.

How should a great bodhisattva perfect the disciplining of the nature of mind?

Subhuti! Any great bodhisattva who does not cling to the three realms—such a great bodhisattva should perfect the disciplining of the nature of mind.

How should a great bodhisattva perfect the tranquility of the nature of mind?

Subhuti! Any great bodhisattva who skillfully restrains the six faculties—such a great bodhisattva should perfect the tranquility of the nature of mind.

How should a great bodhisattva perfect the unobstructed nature of wisdom?

Subhuti! Any great bodhisattva who cultivates and attains the Buddha-eye—such a great bodhisattva should perfect the unobstructed nature of wisdom.

How should a great bodhisattva perfect freedom from craving and defilement?

Subhuti! Any great bodhisattva who relinquishes the six ayatanas—such a great bodhisattva should perfect freedom from craving and defilement.

How should a great bodhisattva perfect the ability to travel at will to various Buddha-realms and manifest his own body within the assemblies of the Buddhas?

Subhuti! Any great bodhisattva who cultivates extraordinary supernormal powers, travels to various Buddha-realms, serves and makes offerings to the Buddhas, the Blessed Ones, entreats them to turn the Dharma wheel, and liberates various kinds of sentient beings—such a great bodhisattva should perfect the ability to travel at will to various Buddha-realms and manifest his own body within the assemblies of the Buddhas.

Subhuti! When great bodhisattvas abide in the seventh ground, they should always remain free from the preceding twenty dharmas and should perfect the following twenty dharmas.

How should a great bodhisattva perfect the understanding of the mental conduct of all sentient beings?

Subhuti! Any great bodhisattva who, through single-pointed wisdom, knows in accordance with reality all the minds and mental factors of sentient beings—such a great bodhisattva should perfect the understanding of the mental conduct of all sentient beings.

How should a great bodhisattva perfect abiding in the supernormal powers?

Subhuti! Any great bodhisattva who freely abides in the various kinds of supernormal powers and, wishing to draw near to and make offerings to the Buddhas, travels from one Buddha-realm to another without giving rise to any perception of abiding in a Buddha-realm—

Subhuti! Such a great bodhisattva should perfect abiding in the supernormal powers.

How should a great bodhisattva perfect seeing various Buddha-realms in accordance with his aspiration and personally purifying and adorning those Buddha-realms?

Subhuti! Any great bodhisattva who, while abiding in one Buddha-realm, can see boundless Buddha-realms throughout the ten directions and can also manifest them without ever giving rise to the perception of Buddha-realms; who teaches and transforms sentient beings throughout the trichiliocosm by manifesting as a wheel-turning monarch and personally adorning it, yet can also relinquish all this without attachment—such a great bodhisattva should perfect seeing the Buddhas and Buddha-realms in accordance with his aspiration and personally purifying and adorning those Buddha-realms.

How should a great bodhisattva perfect making offerings to and serving the Buddhas, the Blessed Ones, and contemplating the body of the Tathagata in accordance with reality?

Subhuti! Any great bodhisattva who, wishing to benefit sentient beings, discerns the meaning of the teachings in accordance with reality—this is called making Dharma offerings to and serving the Buddhas. Moreover, he carefully contemplates the Dharma-body of the Buddhas. Such a great bodhisattva should perfect making offerings to and serving the Buddhas, the Blessed Ones, and contemplating the body of the Tathagata in accordance with reality.

Subhuti! When great bodhisattvas abide in the eighth ground, they should diligently perfect these four dharmas.

How should a great bodhisattva perfect the wisdom that knows whether faculties are superior or inferior?

Subhuti! Any great bodhisattva who abides in the Buddha's ten powers and knows in accordance with reality whether the faculties of all sentient beings are superior or inferior—such a great bodhisattva should perfect the wisdom that knows whether faculties are superior or inferior.

How should a great bodhisattva perfect the purification and adornment of Buddha-realms?

Subhuti! A great bodhisattva, taking non-apprehension as skillful means, purifies and adorns the mental conduct of all sentient beings. Such a great bodhisattva should perfect the purification and adornment of Buddha-realms.

How should a great bodhisattva perfect constant absorption in illusion-like samadhis?

Subhuti! Any great bodhisattva who abides in this samadhi can accomplish all activities, yet his mind remains entirely unmoved with regard to dharmas. Furthermore, because he has cultivated this samadhi to complete maturity, it can constantly remain manifest even without deliberate effort. Such a great bodhisattva should perfect constant absorption in illusion-like samadhis.

How should a great bodhisattva perfect entering various realms and manifesting a body to teach sentient beings in accordance with the maturation of their wholesome roots?

Subhuti! Any great bodhisattva who, wishing to teach and transform various kinds of sentient beings, relies upon extraordinary wholesome roots and, in accordance with the karma of sentient beings, enters various realms and manifests birth there—such a great bodhisattva should perfect entering various realms and manifesting a body in accordance with the maturation of sentient beings' wholesome roots.

Subhuti! When great bodhisattvas abide in the ninth ground, they should diligently perfect these four dharmas.

How should a great bodhisattva perfect undertaking great vows concerning boundless places and accomplishing whatever is vowed?

Subhuti! Any great bodhisattva who has fully cultivated the six paramitas to the highest perfection, whether purifying and adorning Buddha-realms or teaching and transforming various kinds of sentient beings, can accomplish whatever he vows. Such a great bodhisattva should perfect undertaking great vows concerning boundless places and accomplishing whatever is vowed.

How should a great bodhisattva perfect the wisdom that understands the different sounds of various kinds of beings—devas, nagas, yakshas, and so forth?

Subhuti! Any great bodhisattva who cultivates the extraordinary unobstructed understanding of expression can clearly comprehend the different languages and sounds of devas, nagas, yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, humans, nonhumans, and so forth. Such a great bodhisattva should perfect the wisdom that understands the different sounds of various kinds of beings—devas, nagas, yakshas, and so forth.

How should a great bodhisattva perfect unobstructed eloquence?

Subhuti, a great bodhisattva who cultivates supreme unobstructed eloquence can expound the Dharma inexhaustibly for sentient beings. Thus should a great bodhisattva perfect unobstructed eloquence.

How should a great bodhisattva perfect complete entry into the womb?

Subhuti, although a great bodhisattva is in truth always born by transformation in every place of birth, for the benefit of sentient beings he manifests entry into the womb, complete with boundless supreme deeds. Thus should a great bodhisattva perfect complete entry into the womb.

How should a great bodhisattva perfect complete birth?

Subhuti, when a great bodhisattva emerges from the womb, he manifests rare and supreme deeds, causing all sentient beings who behold them to rejoice and obtain great benefit and happiness. Thus should a great bodhisattva perfect complete birth.

How should a great bodhisattva perfect completeness of family?

Subhuti, a great bodhisattva is born either into a great kshatriya family or into a great brahmin family, with parents who are truly pure. Thus should a great bodhisattva perfect completeness of family.

How should a great bodhisattva perfect completeness of lineage?

Subhuti, a great bodhisattva has in past lives always been born into the lineages of great bodhisattvas. Thus should a great bodhisattva perfect completeness of lineage.

How should a great bodhisattva perfect completeness of attendants?

Subhuti, a great bodhisattva always has immeasurable and innumerable assemblies of great bodhisattvas as his attendants. Thus should a great bodhisattva perfect completeness of attendants.

How should a great bodhisattva perfect completeness of the body at birth?

Subhuti, when a great bodhisattva is newly born, his body is complete with all the marks and excellent characteristics. He emits a great light that universally illuminates boundless Buddha worlds and also causes those worlds to quake in six ways. All sentient beings who encounter this obtain benefit. Thus should a great bodhisattva perfect completeness of the body at birth.

How should a great bodhisattva perfect completeness of renunciation?

Subhuti, when a great bodhisattva renounces the household life, immeasurable and innumerable hundreds of thousands of kotis and nayutas of beings surround, honor, and praise him. He proceeds to the seat of awakening, cuts off his beard and hair, dons the three Dharma robes, and takes up the alms bowl. He guides immeasurable and boundless sentient beings, causing them to rely upon the Three Vehicles and advance toward perfect cessation. Thus should a great bodhisattva perfect completeness of renunciation.

How should a great bodhisattva perfect the complete adornment of the Bodhi tree?

Subhuti, through a great bodhisattva’s supreme roots of goodness and vast power of vows, he brings forth such a great Bodhi tree: its trunk is made of vaidurya, its roots of dragon-gold, and its branches, leaves, flowers, and fruits are all made of the seven exquisite precious substances. This tree is so lofty and vast that it covers a great trichiliocosm of Buddha lands, while its light universally illuminates Buddha worlds as numerous as the sands of the Ganges throughout the ten directions. Thus should a great bodhisattva perfect the complete adornment of the Bodhi tree.

How should a great bodhisattva perfect the complete accomplishment of all merits and virtues?

Subhuti, a great bodhisattva is fully endowed with the supreme provisions of merit and wisdom, teaches and transforms sentient beings, and adorns and purifies Buddha lands. Thus should a great bodhisattva perfect the complete accomplishment of all merits and virtues.

Subhuti, while abiding on the tenth bhumi, great bodhisattvas should diligently perfect these twelve dharmas.

Why should it be said that a great bodhisattva abiding on the tenth bhumi is no different from the Tathagatas?

Subhuti, this great bodhisattva has perfected the six paramitas, up to and including the eighteen distinctive qualities of a Buddha, and is fully endowed with the wisdom of all things and the wisdom of all aspects. Furthermore, having forever severed the entire continuum of the habitual tendencies of the afflictions, he abides on the Buddha ground. Therefore, it is said that a great bodhisattva who abides on the tenth bhumi is no different from the Tathagatas.

Subhuti, how does a great bodhisattva abiding on the tenth bhumi advance toward the Tathagata ground?

Subhuti, with skillful means, this great bodhisattva practices the six paramitas and the four foundations of mindfulness, up to and including the eighteen distinctive qualities of a Buddha. He transcends the Ground of Pure Contemplation, the Ground of Lineage, the Eighth Ground, the Ground of Complete Vision, the Ground of Attenuation, the Ground of Freedom from Desire, the Ground of Having Completed the Task, the Pratyekabuddha Ground, and the Bodhisattva Ground. Furthermore, he is able forever to sever the entire continuum of the habitual tendencies of the afflictions, attains Tathagatahood as a Worthy One, a Perfectly and Completely Awakened One, and abides on the Tathagata ground.

Subhuti, in this way a great bodhisattva abiding on the tenth bhumi advances toward the Tathagata ground.

Subhuti, in this way it should be understood that a great bodhisattva generates the aspiration directed toward the Great Vehicle.

XIX. CHAPTER ON EMERGENCE AND ABIDING

01

Furthermore, Subhuti, you asked: From where does such a Great Vehicle emerge, and where does it come to abide?

Subhuti, such a Great Vehicle emerges from within the three realms and comes to abide in the wisdom of all-knowing wisdom. Yet, because it takes nonduality as its skillful means, it neither emerges nor abides. Why is this?

Subhuti, these two dharmas—the Great Vehicle and the wisdom of all-knowing wisdom—are neither conjoined nor unconjoined. They are without form, invisible, without resistance, and of the single characteristic called signlessness. Why is this?

Subhuti, a signless dharma has not emerged or abided, will not emerge or abide, and is not presently emerging or abiding. Why is this? Subhuti, if those realms would cause a signless dharma to emerge and abide, they would thereby seek to cause the emptiness of the dharma-dhatu also to emerge and abide.

Yet the emptiness of the dharma-dhatu can neither emerge from within the three realms nor come to abide in the wisdom of all-knowing wisdom. Why is this? Because the emptiness of the dharma-dhatu and the emptiness of the intrinsic nature of the dharma-dhatu are empty.

Subhuti, if those realms would cause a signless dharma to emerge and abide, they would thereby seek to cause the emptiness of the emptiness of suchness, ultimate reality, the inconceivable realm, the realm of security, the realm of tranquility, the realm of cessation, the realm of detachment, and the realm of extinction also to emerge and abide. Yet the emptiness of suchness, up to and including the emptiness of the realm of extinction, can neither emerge from within the three realms nor come to abide in the wisdom of all-knowing wisdom.

Why is this? Because the emptiness of suchness and the emptiness of the intrinsic nature of suchness are empty, up to and including the emptiness of the realm of extinction and the emptiness of the intrinsic nature of the realm of extinction, which are empty.

Subhuti, if those realms would cause a signless dharma to emerge and abide, they would thereby seek to cause the emptiness of form also to emerge and abide. Yet the emptiness of form can neither emerge from within the three realms nor come to abide in the wisdom of all-knowing wisdom. Why is this? Because the emptiness of form and the emptiness of the intrinsic nature of form are empty.

Subhuti, if those realms would cause a signless dharma to emerge and abide, they would thereby seek to cause the emptiness of feeling, perception, formations, and consciousness also to emerge and abide. Yet the emptiness of feeling, perception, formations, and consciousness can neither emerge from within the three realms nor come to abide in the wisdom of all-knowing wisdom. Why is this? Because the emptiness of feeling, perception, formations, and consciousness, and the emptiness of the intrinsic nature of feeling, perception, formations, and consciousness, are empty.

Subhuti, if those realms would cause a signless dharma to emerge and abide, they would thereby seek to cause the emptiness of the eye ayatana also to emerge and abide. Yet the emptiness of the eye ayatana can neither emerge from within the three realms nor come to abide in the wisdom of all-knowing wisdom. Why is this? Because the emptiness of the eye ayatana and the emptiness of the intrinsic nature of the eye ayatana are empty.

Subhuti! Those who wish to cause the signless Dharma to emerge and abide thereby also wish to cause the emptiness of the ear, nose, tongue, body, and mind ayatanas to emerge and abide. Yet the emptiness of the ear, nose, tongue, body, and mind ayatanas cannot emerge from within the three realms, nor can it proceed to abide in the knowledge of all knowledge. Why? Because the emptiness of the ear, nose, tongue, body, and mind ayatanas, and the emptiness of the intrinsic nature of the ear, nose, tongue, body, and mind ayatanas, are empty.

Subhuti! Those who wish to cause the signless Dharma to emerge and abide thereby also wish to cause the emptiness of the form ayatana to emerge and abide. Yet the emptiness of the form ayatana cannot emerge from within the three realms, nor can it proceed to abide in the knowledge of all knowledge. Why? Because the emptiness of the form ayatana, and the emptiness of the intrinsic nature of the form ayatana, are empty.

Subhuti! Those who wish to cause the signless Dharma to emerge and abide thereby wish to cause the emptiness of the sound, odor, taste, touch, and mental-object ayatanas to emerge and abide. Yet the emptiness of the sound, odor, taste, touch, and mental-object ayatanas cannot emerge from within the three realms, nor can it proceed to abide in the knowledge of all knowledge. Why? Because the emptiness of the sound, odor, taste, touch, and mental-object ayatanas, and the emptiness of the intrinsic nature of the sound, odor, taste, touch, and mental-object ayatanas, are empty.

Subhuti! Those who wish to cause the signless Dharma to emerge and abide thereby also wish to cause the emptiness of the eye dhatu to emerge and abide. Yet the emptiness of the eye dhatu cannot emerge from within the three realms, nor can it proceed to abide in the knowledge of all knowledge. Why? Because the emptiness of the eye dhatu, and the emptiness of the intrinsic nature of the eye dhatu, are empty.

Subhuti! Those who wish to cause the signless Dharma to emerge and abide thereby also wish to cause the emptiness of the ear, nose, tongue, body, and mind dhatus to emerge and abide. Yet the emptiness of the ear, nose, tongue, body, and mind dhatus cannot emerge from within the three realms, nor can it proceed to abide in the knowledge of all knowledge. Why? Because the emptiness of the ear, nose, tongue, body, and mind dhatus, and the emptiness of the intrinsic nature of the ear, nose, tongue, body, and mind dhatus, are empty.

Subhuti! Those who wish to cause the signless Dharma to emerge and abide thereby also wish to cause the emptiness of the form dhatu to emerge and abide. Yet the emptiness of the form dhatu cannot emerge from within the three realms, nor can it proceed to abide in the knowledge of all knowledge. Why? Because the emptiness of the form dhatu, and the emptiness of the intrinsic nature of the form dhatu, are empty.

Subhuti! Those who wish to cause the signless Dharma to emerge and abide thereby also wish to cause the emptiness of the sound, odor, taste, touch, and mental-object dhatus to emerge and abide. Yet the sound, odor, taste, touch, and mental-object dhatus cannot emerge from within the three realms, nor can they proceed to abide in the knowledge of all knowledge. Why? Because the emptiness of the sound, odor, taste, touch, and mental-object dhatus, and the emptiness of the intrinsic nature of the sound, odor, taste, touch, and mental-object dhatus, are the emptiness of dharmas.

Subhuti! Those who wish to cause the signless Dharma to emerge and abide thereby also wish to cause the emptiness of the eye-consciousness dhatu to emerge and abide. Yet the emptiness of the eye-consciousness dhatu cannot emerge from within the three realms, nor can it proceed to abide in the knowledge of all knowledge. Why? Because the emptiness of the eye-consciousness dhatu, and the emptiness of the intrinsic nature of the eye-consciousness dhatu, are empty.

Subhuti! Those who wish to cause the signless Dharma to emerge and abide thereby also wish to cause the emptiness of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus to emerge and abide. Yet the emptiness of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus cannot emerge from within the three realms, nor can it proceed to abide in the knowledge of all knowledge. Why? Because the emptiness of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, and the emptiness of the intrinsic nature of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, are empty.

Subhuti! Those who wish to cause the signless Dharma to emerge and abide thereby also wish to cause the emptiness of eye-contact to emerge and abide. Yet the emptiness of eye-contact cannot emerge from within the three realms, nor can it proceed to abide in the knowledge of all knowledge. Why? Because the emptiness of eye-contact, and the emptiness of the intrinsic nature of eye-contact, are empty.

Subhuti! Those who wish to cause the signless Dharma to emerge and abide thereby also wish to cause the emptiness of ear-, nose-, tongue-, body-, and mind-contact to emerge and abide. Yet the emptiness of ear-, nose-, tongue-, body-, and mind-contact cannot emerge from within the three realms, nor can it proceed to abide in the knowledge of all knowledge. Why? Because the emptiness of ear-, nose-, tongue-, body-, and mind-contact, and the emptiness of the intrinsic nature of ear-, nose-, tongue-, body-, and mind-contact, are empty.

Subhuti! Those who wish to cause the signless Dharma to emerge and abide thereby also wish to cause the emptiness of the feelings arising with eye-contact as condition to emerge and abide. Yet the emptiness of the feelings arising with eye-contact as condition cannot emerge from within the three realms, nor can it proceed to abide in the knowledge of all knowledge. Why? Because the emptiness of the feelings arising with eye-contact as condition, and the emptiness of the intrinsic nature of the feelings arising with eye-contact as condition, are empty.

Subhuti! Those who wish to cause the signless Dharma to emerge and abide thereby also wish to cause the emptiness of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition to emerge and abide. Yet the emptiness of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition cannot emerge from within the three realms, nor can it proceed to abide in the knowledge of all knowledge. Why? Because the emptiness of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition, and the emptiness of the intrinsic nature of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition, are empty.

Subhuti! Those who wish to cause the signless Dharma to emerge and abide thereby also wish to cause the emptiness of dream experiences to emerge and abide. Yet the emptiness of dream experiences cannot emerge from within the three realms, nor can it proceed to abide in the knowledge of all knowledge. Why? Because the emptiness of dream experiences, and the emptiness of the intrinsic nature of dream experiences, are empty.

Subhuti! Those who wish to cause the signless Dharma to emerge and abide thereby also wish to cause the emptiness of illusions, mirages, echoes, shadows, reflected images, flowers in the sky, and magical transformations to emerge and abide. Yet the emptiness of illusions through to the emptiness of magical transformations cannot emerge from within the three realms, nor can it proceed to abide in the knowledge of all knowledge. Why? Because the emptiness of illusions, and the emptiness of the intrinsic nature of illusions, are empty; through to the emptiness of magical transformations, and the emptiness of the intrinsic nature of magical transformations, which are empty.

Subhuti! Those who wish to cause the signless Dharma to emerge and abide thereby also wish to cause the emptiness of the perfection of giving to emerge and abide. Yet the emptiness of the perfection of giving cannot emerge from within the three realms, nor can it proceed to abide in the knowledge of all knowledge. Why? Because the emptiness of the perfection of giving, and the emptiness of the intrinsic nature of the perfection of giving, are empty.

Subhuti! Those who wish to cause the signless Dharma to emerge and abide thereby also wish to cause the emptiness of the perfections of pure ethical discipline, patience, diligence, meditative concentration, and prajnaparamita to emerge and abide. Yet the emptiness of the perfections of pure ethical discipline, patience, diligence, meditative concentration, and prajnaparamita cannot emerge from within the three realms, nor can it proceed to abide in the knowledge of all knowledge. Why? Because the emptiness of the perfections of pure ethical discipline, patience, diligence, meditative concentration, and prajnaparamita is empty.

Subhuti! Those who wish to cause signless dharmas to emerge and abide thereby wish to cause the emptiness of inner emptiness also to emerge and abide. Yet the emptiness of inner emptiness can neither emerge from the three realms nor come to abide in the wisdom of all-knowledge. Why? Because the emptiness of inner emptiness and the intrinsic nature of inner emptiness are empty.

Subhuti! Those who wish to cause signless dharmas to emerge and abide thereby wish to cause the emptiness of outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate-truth emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, the emptiness of dispersion and non-dispersion, emptiness of intrinsic nature, emptiness of individual and common characteristics, emptiness of all dharmas, emptiness of the unattainable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence also to emerge and abide.

Yet the emptiness of outer emptiness through the emptiness of the self-nature of nonexistence can neither emerge from the three realms nor come to abide in the wisdom of all-knowledge. Why? Because the emptiness of outer emptiness and the intrinsic nature of outer emptiness are empty, and so forth, through the emptiness of the self-nature of nonexistence and the intrinsic nature of the emptiness of the self-nature of nonexistence, which are empty.

Subhuti! Those who wish to cause signless dharmas to emerge and abide thereby wish to cause the emptiness of the four establishments of mindfulness also to emerge and abide. Yet the emptiness of the four establishments of mindfulness can neither emerge from the three realms nor come to abide in the wisdom of all-knowledge. Why? Because the emptiness of the four establishments of mindfulness and the intrinsic nature of the four establishments of mindfulness are empty.

Subhuti! Those who wish to cause signless dharmas to emerge and abide thereby wish to cause the emptiness of the four right efforts, the four bases of supernatural power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path also to emerge and abide. Yet the emptiness of the four right efforts through the eightfold noble path can neither emerge from the three realms nor come to abide in the wisdom of all-knowledge. Why? Because the emptiness of the four right efforts and the intrinsic nature of the four right efforts are empty, and so forth, through the eightfold noble path and the intrinsic nature of the eightfold noble path, which are empty.

Subhuti! Those who wish to cause signless dharmas to emerge and abide thereby wish to cause… through the emptiness of the Buddha's ten powers also to emerge and abide. Yet the emptiness of the Buddha's ten powers can neither emerge from the three realms nor come to abide in the wisdom of all-knowledge. Why? Because the emptiness of the Buddha's ten powers and the intrinsic nature of the Buddha's ten powers are empty.

Subhuti! Those who wish to cause signless dharmas to emerge and abide thereby wish to cause the emptiness of the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen exclusive qualities of a Buddha also to emerge and abide. Yet the emptiness of the four fearlessnesses through the eighteen exclusive qualities of a Buddha can neither emerge from the three realms nor come to abide in the wisdom of all-knowledge. Why? Because the emptiness of the four fearlessnesses and the intrinsic nature of the four fearlessnesses are empty, and so forth, through the eighteen exclusive qualities of a Buddha and the intrinsic nature of the eighteen exclusive qualities of a Buddha, which are empty.

Subhuti! Those who wish to cause signless dharmas to emerge and abide thereby wish to cause stream-enterers to be reborn in the lower realms, once-returners to be reborn many times, non-returners to be reborn in the desire realm, great bodhisattvas to live for their own benefit, and arhats, pratyekabuddhas, and Tathagatas to undergo future birth. Yet this is impossible. Why? Because the rebirth of stream-enterers and the others in the lower realms and the other such things are unattainable.

Subhuti! Those who wish to cause signless dharmas to emerge and abide thereby wish to cause the emptiness of stream-enterers also to emerge and abide. Yet the emptiness of stream-enterers can neither emerge from the three realms nor come to abide in the wisdom of all-knowledge. Why? Because the emptiness of stream-enterers and the intrinsic nature of stream-enterers are empty.

Subhuti! Those who wish to cause signless dharmas to emerge and abide thereby wish to cause the emptiness of once-returners, non-returners, arhats, pratyekabuddhas, bodhisattvas, and Tathagatas also to emerge and abide. Yet the emptiness of once-returners through the emptiness of Tathagatas can neither emerge from the three realms nor come to abide in the wisdom of all-knowledge. Why? Because the emptiness of once-returners and the intrinsic nature of once-returners are empty, and so forth, through the emptiness of Tathagatas and the intrinsic nature of Tathagatas, which are empty.

Subhuti! Those who wish to cause signless dharmas to emerge and abide thereby wish to cause the emptiness of names, imagined designations, words, and conventional expressions also to emerge and abide. Yet the emptiness of names, imagined designations, words, and conventional expressions can neither emerge from the three realms nor come to abide in the wisdom of all-knowledge. Why? Because the emptiness of names, imagined designations, words, and conventional expressions, and the intrinsic nature of names, imagined designations, words, and conventional expressions, are empty.

Subhuti! Those who wish to cause signless dharmas to emerge and abide thereby wish to cause the emptiness of non-arising, non-cessation, non-defilement, non-purification, signlessness, and the unconditioned also to emerge and abide. Yet the emptiness of non-arising, non-cessation, non-defilement, non-purification, signlessness, and the unconditioned can neither emerge from the three realms nor come to abide in the wisdom of all-knowledge. Why? Because the emptiness of non-arising, non-cessation, non-defilement, non-purification, signlessness, and the unconditioned, and the intrinsic nature of non-arising, non-cessation, non-defilement, non-purification, signlessness, and the unconditioned, are empty.

Subhuti! For this reason, the Mahayana thus emerges from the three realms and comes to abide in the wisdom of all-knowledge. Yet because nonduality is employed as the skillful means, it neither emerges nor abides. Why? Because signless dharmas are unmoving.

Fascicle 416

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