大般若波羅蜜多經

LXVII. THE CHAPTER ON MUTUAL INCLUSION

At that time, the Venerable Subhuti addressed the Buddha:

“World-Honored One! How does a great bodhisattva abide in the perfection of generosity in such a way that it includes the perfections of pure morality, patience, diligence, meditation, and prajnaparamita?”

The Buddha said to Subhuti:

“A great bodhisattva cultivates generosity with a mind free from attachment and miserliness, dedicates the merit of this generosity to all sentient beings, and together with them transfers it toward all-knowledge, so that they may abide in compassionate bodily, verbal, and mental actions and abandon all evils. Subhuti, this is a great bodhisattva abiding in the perfection of generosity in such a way that it includes the perfection of pure morality.

“Subhuti! A great bodhisattva cultivates generosity with a mind free from attachment and miserliness, dedicates the merit of this generosity to all sentient beings, and together with them transfers it toward all-knowledge. If the recipients of that generosity or other malicious sentient beings unjustly revile, harm, or humiliate the bodhisattva, the bodhisattva’s mind does not change. The bodhisattva neither becomes angry nor retaliates against or harms them through bodily or verbal actions, but regards them only with loving-kindness, compassion, and sympathy, and gently speaks affectionate words so that they may feel shame and acknowledge their faults. Subhuti, this is a great bodhisattva abiding in the perfection of generosity in such a way that it includes the perfection of patience.

“Subhuti! A great bodhisattva cultivates generosity with a mind free from attachment and miserliness, dedicates the merit of this generosity to all sentient beings, and together with them transfers it toward all-knowledge. Suppose that the recipients of that generosity or other malicious sentient beings unjustly revile, harm, or humiliate the bodhisattva.

The bodhisattva immediately reflects: ‘Sentient beings who create such kinds of karma will themselves experience the corresponding kinds of retribution. I should not become attached to what they have done and thereby abandon my own cultivation.’ The bodhisattva further reflects: ‘Toward them and all other sentient beings, my mind shall remain joyful and equanimous, and I shall increasingly develop generosity without regret.’ Having reflected in this way, the bodhisattva becomes courageous and diligent in body and mind and practices generosity even more extensively.

Subhuti, this is a great bodhisattva abiding in the perfection of generosity in such a way that it includes the perfection of diligence.

“Subhuti! A great bodhisattva cultivates generosity with a mind free from attachment and miserliness, dedicates the merit of this generosity to all sentient beings, and together with them transfers it toward all-knowledge. With regard to the recipients and other objects of cognition, the bodhisattva maintains an undistracted mind, seeks neither sensual pleasures within the three realms nor the fruits of the Two Vehicles, and seeks only buddhahood. Subhuti, this is a great bodhisattva abiding in the perfection of generosity in such a way that it includes the perfection of meditation.

“Subhuti! A great bodhisattva cultivates generosity with a mind free from attachment and miserliness, dedicates the merit of this generosity to all sentient beings, and together with them transfers it toward all-knowledge. The bodhisattva contemplates the recipient, the giver, and the gift as being like illusions and transformations, does not perceive this act of generosity as benefiting or harming sentient beings, and realizes the emptiness of all dharmas in the ultimate sense. Subhuti, this is a great bodhisattva abiding in the perfection of generosity in such a way that it includes prajnaparamita.

The Venerable Subhuti again addressed the Buddha:

“World-Honored One! How does a great bodhisattva abide in the perfection of pure morality in such a way that it includes the perfections of generosity, patience, diligence, meditation, and prajnaparamita?”

The Buddha said to Subhuti:

“A great bodhisattva who abides in the perfection of pure morality creates three kinds of meritorious karma through body, speech, and mind. By virtue of this meritorious karma, the bodhisattva abandons the taking of life through to wrong views, seeks neither the fruit of a sravaka nor that of a pratyekabuddha, and seeks only unsurpassed, complete enlightenment. At that time, while abiding in pure morality, the bodhisattva practices generosity extensively, fully giving sentient beings whatever they require.

The bodhisattva further dedicates these roots of virtue arising from generosity to all sentient beings and, together with them, transfers them toward all-knowledge, without seeking the fruit of a sravaka or that of a pratyekabuddha. Subhuti, this is a great bodhisattva abiding in the perfection of pure morality in such a way that it includes the perfection of generosity.

“Subhuti! A great bodhisattva abiding in the perfection of pure morality may be approached by sentient beings who compete to hack off and carry away the bodhisattva’s limbs and other parts of the body. Yet the bodhisattva does not give rise to even a single thought of anger toward them, but reflects only: ‘Today I have obtained a great benefit: I relinquish this foul, filthy, and fragile body and shall attain the Buddha’s pure vajra body.’

“Subhuti, this is a great bodhisattva abiding in the perfection of pure morality in such a way that it includes the perfection of patience.

“Subhuti! A great bodhisattva abiding in the perfection of pure morality is diligent in body and mind without interruption, dons the armor of great compassion, and makes this vast vow: ‘All sentient beings are submerged in the terrifying and perilous ocean of suffering within birth and death, from which it is difficult to escape. I shall rescue them and establish them in the realm of the deathless.’

“Subhuti! This is a great bodhisattva abiding in the perfection of pure morality in such a way that it includes the perfection of diligence.

“Subhuti! Although a great bodhisattva abiding in the perfection of pure morality enters the four meditative absorptions, the four immeasurable states, the four formless concentrations, or the attainment of cessation, the bodhisattva does not fall to the level of a sravaka or pratyekabuddha, nor does the bodhisattva realize the ultimate limit of reality. In accordance with the power of previous vows, the bodhisattva reflects: ‘All sentient beings are submerged in the terrifying and perilous ocean of suffering within birth and death, from which it is difficult to escape. Now that I abide in the skillful means of pure morality and have brought forth pure meditative concentration, I must rescue them and establish them in the deathless.’

“Subhuti! This is a great bodhisattva abiding in the perfection of pure morality in such a way that it includes the perfection of meditation.

“Subhuti! A great bodhisattva abiding in the perfection of pure morality does not perceive any dharma as wholesome or unwholesome, determinate or indeterminate, with outflows or without outflows, mundane or supramundane, conditioned or unconditioned, falling within the numerable or the innumerable, or falling within the signified or the signless. The bodhisattva contemplates only that all dharmas are inseparable from true suchness, and so forth, as extensively explained, through to the inconceivable realm. Yet this true suchness is itself also unobtainable. Through the skillful means of this prajnaparamita, the bodhisattva does not fall to the level of a sravaka or pratyekabuddha but seeks only unsurpassed, complete enlightenment.

“Subhuti! This is a great bodhisattva abiding in the perfection of pure morality in such a way that it includes prajnaparamita.”

The Venerable Subhuti again addressed the Buddha:

“World-Honored One! How does a great bodhisattva abide in the perfection of patience in such a way that it includes the perfections of generosity, pure morality, diligence, meditation, and prajnaparamita?”

The Buddha said to Subhuti:

– Whatever great bodhisattva abides in the perfection of patience, during the period from the initial arising of the aspiration until seated at the wondrous seat of enlightenment, should various kinds of sentient beings irrationally revile, harm, and humiliate that bodhisattva, even cutting off and carrying away the bodhisattva’s hands and feet, the bodhisattva is then entirely free from anger and thinks only: These sentient beings are truly worthy of compassion. Their bodies and minds are afflicted by the demonic illness of the afflictions; they have no freedom, no refuge, and no one to assist them, and they are oppressed by poverty and suffering. I must give them food, drink, clothing, and other kinds of possessions and necessities, according to their wishes and needs, so that they lack nothing. The bodhisattva then, employing non-apprehension as skillful means, dedicates the roots of virtue from this giving to all sentient beings and, together with them, toward omniscience. When making this dedication, the bodhisattva entertains no dual conception of who makes the dedication or where it is dedicated. Subhuti! This is a great bodhisattva who, while abiding in the perfection of patience, also encompasses the perfection of giving.

Subhuti! Whatever great bodhisattva abides in the perfection of patience, during the period from the initial arising of the aspiration until seated at the wondrous seat of enlightenment, even if faced with the most urgent need to save the bodhisattva’s own life, resolutely does not harm any sentient being and does not even give rise to evil wrong views. While cultivating pure morality, this bodhisattva does not seek the state of a sravaka or a pratyekabuddha.

Employing non-apprehension as skillful means, the bodhisattva then dedicates these roots of virtue from pure morality to all sentient beings and, together with them, toward omniscience. When making this dedication, the bodhisattva entertains no dual conception of who makes the dedication or where it is dedicated. Subhuti!

This is a great bodhisattva who, while abiding in the perfection of patience, also encompasses the perfection of pure morality.

Subhuti! Whatever great bodhisattva abides in the perfection of patience generates vigorous, courageous, and surpassing diligence, always thinking: If a sentient being who can be liberated is one yojana away, or ten, one hundred, or even immeasurable yojanas away, or is one world away, or ten, one hundred, or even immeasurable worlds away, I shall go there and devise means to teach that being to undertake and observe either the eight training precepts, the five precepts, the ten precepts, or the full precepts; or I shall cause that being to abide in the pure contemplation of the eighth stage of the lineage, in the fruit of stream-entry, once-returning, non-returning, or arhatship, or in pratyekabuddha enlightenment;

or I shall cause that being to abide in the bodhisattva stages, up to and including the fruit of unsurpassed, complete enlightenment.

I would not grow weary even in doing this; how much less could I grow weary when teaching immeasurable, innumerable, and boundless sentient beings and enabling them to attain benefit and happiness? Employing non-apprehension as skillful means, the bodhisattva then dedicates the roots of virtue from this diligence to all sentient beings and, together with them, toward omniscience. When making this dedication, the bodhisattva entertains no dual conception of who makes the dedication or where it is dedicated.

Subhuti! This is a great bodhisattva who, while abiding in the perfection of patience, also encompasses the perfection of diligence.

Subhuti! Whatever great bodhisattva abides in the perfection of patience collects the mind so that it is undistracted, abandons sensual desires and evil, unwholesome qualities, and, with applied thought and sustained thought, enters the first dhyana, which is born of seclusion and accompanied by joy and bliss; and, as extensively explained, enters up to the attainment of the cessation of perception and feeling. The bodhisattva gathers together all the mental and associated mental factors and all the roots of virtue produced within these meditative attainments and, employing non-apprehension as skillful means, dedicates them to all sentient beings and, together with them, toward omniscience.

When making this dedication, the bodhisattva entertains no dual conception of who makes the dedication or to whom it is dedicated. Subhuti! This is a great bodhisattva who, while abiding in the perfection of patience, also encompasses the perfection of meditative concentration.

Subhuti! Whatever great bodhisattva abides in the perfection of patience abides among all dharmas and successively contemplates all dharmas throughout. Although contemplating all dharmas through the mode of complete detachment, the mode of quiescence, the mode of inexhaustibility, or the mode of eternal cessation, the bodhisattva is able not to realize that quiescence, until able to sit at the wondrous seat of enlightenment and attain the fruit of unsurpassed, complete enlightenment, then rise from that seat and turn the wondrous Dharma wheel, bringing benefit and happiness to sentient beings.

Employing non-apprehension as skillful means, the bodhisattva then dedicates these roots of virtue and this wondrous wisdom to all sentient beings and, together with them, toward omniscience. When making this dedication, the bodhisattva entertains no dual conception of who makes the dedication or to whom it is dedicated. Subhuti!

This is a great bodhisattva who, while abiding in the perfection of patience, also encompasses the perfection of prajnaparamita.

The Venerable Subhuti again addressed the Buddha:

– Blessed One! How does a great bodhisattva abiding in the perfection of diligence also encompass the perfections of giving, pure morality, diligence, meditative concentration, and prajnaparamita?

The Buddha said to Subhuti:

– Whatever great bodhisattva abides in the perfection of diligence is diligent in body and mind, has never been indolent, and does not grow weary in seeking wholesome dharmas. The bodhisattva always thinks: I shall certainly attain omniscience in order to bring benefit and happiness to all sentient beings. This great bodhisattva constantly makes this vow: If a sentient being who should be liberated is one yojana away, or ten yojanas, one hundred, or even immeasurable yojanas away, or is one world away, or ten, one hundred, or even immeasurable worlds away, I shall go there and devise means to teach and guide that being, enabling that being to abide in the sravaka vehicle, the pratyekabuddha vehicle, or the unsurpassed vehicle, or to practice the ten wholesome courses of karma. Thus, I shall fully provide that being with gifts of material wealth and gifts of Dharma, devising means to gather in and guide that being. Employing non-apprehension as skillful means, the bodhisattva then dedicates the roots of virtue from this giving to all sentient beings and, together with them, toward omniscience. When making this dedication, the bodhisattva entertains no dual conception of who makes the dedication or to whom it is dedicated. Subhuti! This is a great bodhisattva who, while abiding in the perfection of diligence, also encompasses the perfection of giving.

Subhuti! Whatever great bodhisattva abides in the perfection of diligence, during the period from the initial arising of the aspiration until seated at the wondrous seat of enlightenment, personally abstains from taking life and also exhorts everyone else to abstain from taking life; speaks approvingly in praise of abstaining from taking life; and rejoices in and commends those who abstain from taking life. In this way, up to personally abandoning wrong views, the bodhisattva also exhorts others to abandon wrong views; speaks approvingly in praise of abandoning wrong views; and rejoices in and commends those who abandon wrong views.

While practicing this perfection of pure morality, that great bodhisattva does not seek rewards within the three realms or the fruits of the two vehicles. Employing non-apprehension as skillful means, the bodhisattva gives whatever merit is possessed to all sentient beings and, together with them, dedicates it toward omniscience. When making this dedication, the bodhisattva entertains no dual conception of who makes the dedication or to whom it is dedicated.

Subhuti! This is a great bodhisattva who, while abiding in the perfection of diligence, also encompasses the perfection of pure morality.

Subhuti! A great bodhisattva who abides in the perfection of vigor, during the period from the initial arising of the aspiration until seated upon the wondrous seat of bodhi, may be assailed and harmed by humans and nonhumans vying with one another, or may have their limbs hacked, stabbed, or severed and carried away at will. At that time, the bodhisattva does not think, “Who is hacking or stabbing me?

Who is cutting me? Who is carrying my limbs away?” The bodhisattva thinks only, “I have now gained a great benefit. To benefit me, those sentient beings have come to hack off the parts of my body.

Yet it is solely for the sake of sentient beings that I have assumed this body. Therefore, by coming of their own accord to take what belongs to them, they are bringing my work to fulfillment.” Thus, the bodhisattva contemplates deeply the true character of all dharmas and cultivates patient endurance. While practicing this perfection of patient endurance, the bodhisattva does not seek the stage of a sravaka or pratyekabuddha, but, taking nonattainment as the expedient means, dedicates the merit to all sentient beings so that all may together attain the knowledge of all-knowing wisdom.

When making this dedication, the bodhisattva entertains no dual conception of who dedicates and to whom the dedication is made. Subhuti! This is how a great bodhisattva who abides in the perfection of vigor also encompasses the perfection of patient endurance.

Subhuti! A great bodhisattva who abides in the perfection of vigor diligently cultivates the concentrations: being secluded from sensual desires and evil, unwholesome dharmas, with applied thought and sustained thought, and with the joy and bliss born of seclusion, the bodhisattva enters the first dhyana; and, as extensively taught, enters through to the fourth dhyana. Giving rise to the intention to bestow happiness upon sentient beings, the bodhisattva enters the immeasurable loving-kindness and, as extensively taught, enters through to the immeasurable equanimity.

Becoming disenchanted with the coarse characteristics of material form, the bodhisattva directs the mind and enters the concentration of the sphere of infinite space and, as extensively taught, enters through to the concentration of the cessation of perception and feeling. Although cultivating the dharmas of meditative concentration and entering the immeasurable concentrations, the formless concentrations, and the cessation of perception and feeling, this great bodhisattva does not appropriate their resultant maturation, but is born only in places where there are sentient beings whom the bodhisattva can teach, transform, and benefit.

Having been born there, the bodhisattva gathers and transforms them by means of the four means of attraction, devising ways to reassure them and cause them diligently to train in generosity through to the perfection of prajna. Relying upon the dhyanas, this great bodhisattva develops extraordinary superknowledges, travels from one Buddha realm to another, draws near to and makes offerings to the Buddhas, the Blessed Ones, and questions them concerning the profound nature and characteristics of all dharmas.

The bodhisattva diligently creates extraordinary roots of virtue and, taking nonattainment as the expedient means, further dedicates these roots of virtue to all sentient beings so that all may together attain the knowledge of all-knowing wisdom. When making this dedication, the bodhisattva entertains no dual conception of who dedicates and to whom the dedication is made. Subhuti!

This is how a great bodhisattva who abides in the perfection of vigor also encompasses the perfection of meditative concentration.

Subhuti! A great bodhisattva who abides in the perfection of vigor does not perceive any name, entity, nature, or characteristic of the perfection of generosity through to the perfection of prajna; does not perceive any name, entity, nature, or characteristic of the four establishments of mindfulness through to the Noble Eightfold Path; does not perceive any name, entity, nature, or characteristic of the emptiness of internal dharmas through to the emptiness of the absence of intrinsic nature in dharmas; does not perceive any name, entity, nature, or characteristic of suchness through to the inconceivable realm; does not perceive any name, entity, nature, or characteristic of the noble truths of suffering, its origin, its cessation, and the path;

does not perceive any name, entity, nature, or characteristic of the four dhyanas, the four immeasurables, or the four formless concentrations; does not perceive any name, entity, nature, or characteristic of the eight liberations through to the ten spheres of totality; does not perceive any name, entity, nature, or characteristic of the Stage of Pure Contemplation through to the Tathagata Stage; does not perceive any name, entity, nature, or characteristic of the Stage of Utmost Joy through to the Stage of the Dharma Cloud; does not perceive any name, entity, nature, or characteristic of any dharani gateway or samadhi gateway; does not perceive any name, entity, nature, or characteristic of the five kinds of eyes or the six superknowledges;

does not perceive any name, entity, nature, or characteristic of the Tathagata’s ten powers through to the eighteen exclusive qualities of a Buddha; does not perceive any name, entity, nature, or characteristic of the thirty-two excellent marks and the eighty minor characteristics of a Great Being; does not perceive any name, entity, nature, or characteristic of the Dharma of never losing mindfulness or the nature of constant equanimity; does not perceive any name, entity, nature, or characteristic of the knowledge of all things, the knowledge of the aspects of the paths, or the knowledge of all aspects; does not perceive any name, entity, nature, or characteristic of the fruit of stream-entry through to pratyekabodhi;

does not perceive any name, entity, nature, or characteristic of any practice of a great bodhisattva; does not perceive any name, entity, nature, or characteristic of the Buddhas’ fruit of unsurpassed, perfect enlightenment; and does not perceive any name, entity, nature, or characteristic of the knowledge of all-knowing wisdom.

Thus, the bodhisattva does not perceive the name, entity, nature, or characteristic of any dharma whatsoever, does not give rise to recollection or thought concerning any dharma, and, being free from attachment, is able to practice in accordance with the teaching. The bodhisattva further takes the accumulated roots of virtue and, using nonattainment as the expedient means, dedicates them to all sentient beings so that all may together attain the knowledge of all-knowing wisdom.

When making this dedication, the bodhisattva entertains no dual conception of who dedicates and to whom the dedication is made. Subhuti! This is how a great bodhisattva who abides in the perfection of vigor practices the perfection of prajna.

The Venerable Subhuti again addressed the Buddha:

“Blessed One! How does a great bodhisattva who abides in the perfection of meditative concentration also encompass the perfections of generosity, morality, patient endurance, vigor, and prajna?”

The Buddha said to Subhuti:

“A great bodhisattva who abides in the perfection of meditative concentration gives material wealth and the Buddha-Dharma to sentient beings. Being secluded from sensual desires and evil, unwholesome dharmas, with applied thought and sustained thought, and with the joy and bliss born of seclusion, the bodhisattva enters the first dhyana and, as extensively taught, enters through to the fourth dhyana. Giving rise to the intention to bestow happiness upon sentient beings, the bodhisattva enters the immeasurable loving-kindness and, as extensively taught, enters through to the immeasurable equanimity.

Becoming disenchanted with the coarse characteristics of material form, the bodhisattva enters the concentration of the sphere of infinite space and, as extensively taught, enters through to the concentration of the cessation of perception and feeling. Abiding in the perfection of meditative concentration and with an undistracted mind, this great bodhisattva teaches the true Dharma to sentient beings and practices the giving of material wealth and the Buddha-Dharma.

This great bodhisattva always personally practices the giving of material wealth and the Buddha-Dharma; always encourages others to practice the giving of material wealth and the Buddha-Dharma; always sympathetically praises the Dharma of giving material wealth and the Buddha-Dharma; and always joyfully commends those who practice the giving of material wealth and the Buddha-Dharma. With these roots of virtue, the bodhisattva does not seek the stage of a sravaka or pratyekabuddha, but, taking nonattainment as the expedient means, dedicates them to all sentient beings so that all may together attain the knowledge of all-knowing wisdom.

When making this dedication, the bodhisattva entertains no dual conception of who dedicates and to whom the dedication is made. Subhuti! This is how a great bodhisattva who abides in the perfection of meditative concentration also encompasses the perfection of generosity.

“Subhuti! A great bodhisattva who abides in the perfection of meditative concentration undertakes and maintains pure morality, never giving rise to any state of mind associated with greed, hatred, delusion, harmfulness, stinginess, jealousy, or the violation of pure morality, but always giving rise only to mental attention associated with the knowledge of all-knowing wisdom. With these roots of virtue arising from pure morality, the bodhisattva does not seek the stage of a sravaka or pratyekabuddha, but, taking nonattainment as the expedient means, dedicates them to all sentient beings so that all may together attain the knowledge of all-knowing wisdom.

When making this dedication, the bodhisattva entertains no dual conception of who dedicates and to whom the dedication is made. Subhuti! This is how a great bodhisattva who abides in the perfection of meditative concentration also encompasses the perfection of morality.”

Subhuti! A great bodhisattva who abides in the prajnaparamita of meditative concentration and cultivates the perfection of patience contemplates form as a mass of foam, feeling as a water bubble, perception as a mirage, formations as a plantain trunk, and consciousness as an illusion. While contemplating in this way, the perception that the five appropriative skandhas are insubstantial constantly appears before him.

He further reflects: “All dharmas are empty; they are neither self nor what belongs to a self. Who can cut or strike? Who is cut or struck?

Who can revile? Who is reviled? Who, amid such dharmas, can give rise to anger?

Whose form is form? Whose feeling is feeling? Whose perception is perception?

Whose formation is formation? Whose consciousness is consciousness?” Abiding in the prajnaparamita of meditative concentration and carefully contemplating all dharmas, this bodhisattva is able to perfect patience. He further dedicates the roots of virtue he has accumulated, employing non-apprehension as a skillful means for all sentient beings, so that together they may attain the knowledge of all-knowing wisdom.

When making this dedication, he does not entertain the dual notions: “Who makes the dedication, and for whom is it made?” Subhuti! This is a great bodhisattva who abides in the prajnaparamita of meditative concentration and encompasses the prajnaparamita of patience.

Subhuti! A great bodhisattva who abides in the prajnaparamita of meditative concentration diligently applies himself, abandoning sensual desire and evil, unwholesome dharmas. With initial and sustained application of thought, and with joy and bliss born of seclusion, he enters the first dhyana and fully abides therein.

With initial and sustained application of thought stilled, inwardly purified and brought to one-pointedness of mind, without initial or sustained application of thought, and with joy and bliss born of samadhi, he enters the second dhyana and fully abides therein. Free from joy, he abides in equanimity, mindful and clearly comprehending, and experiences bliss throughout his body—the state of which the noble ones declare, “Equanimous and mindful, one abides in bliss.” Thus endowed with mindfulness and sublime bliss, he fully abides in the third dhyana.

Having abandoned pleasure and pain, and with previous gladness and sorrow having disappeared, he is beyond both pain and pleasure, with mindfulness purified by equanimity, and fully abides in the fourth dhyana. In this way, this bodhisattva cultivates all kinds of samadhis—liberations, concentrations, and meditative attainments—yet while in samadhi does not apprehend their characteristics. He develops various superknowledges of miraculous powers and is able to perform innumerable great miracles.

Or he develops the superknowledge of the divine ear, transcendent and pure, surpassing that of devas and humans, and is able to hear, exactly as they are, the various sounds of sentient and insentient beings throughout the worlds of the ten directions. Or he develops the superknowledge of others’ minds and is able to know, exactly as they are, the minds and mental factors of sentient beings throughout the worlds of the ten directions.

Or he develops the superknowledge of recollecting past lives and is able to know, exactly as they are, the former-life deeds of sentient beings throughout the worlds of the ten directions. Or he develops the superknowledge of the divine eye, luminous and pure, surpassing the eyes of devas and humans, and is able to see and know, exactly as they are, the forms and karmic results of sentient beings throughout the worlds of the ten directions.

Abiding in these five supreme superknowledges, this great bodhisattva travels from one Buddha-land to another, draws near to and makes offerings to all the Buddhas, the World-Honored Ones, asks the Tathagatas about the profound meaning of the Dharma, plants innumerable sublime roots of virtue, teaches and transforms sentient beings, adorns Buddha-lands, and diligently cultivates the supreme practices of a bodhisattva. Through these roots of virtue, he does not seek the stage of a sravaka or pratyekabuddha, but employs non-apprehension as a skillful means for all sentient beings, so that together they may attain the knowledge of all-knowing wisdom.

When making this dedication, he does not entertain the dual notions: “Who makes the dedication, and for whom is it made?” Subhuti! This is a great bodhisattva who abides in the prajnaparamita of meditative concentration and encompasses the prajnaparamita of vigor.

Subhuti! A great bodhisattva who abides in the prajnaparamita of meditative concentration and encompasses the prajnaparamita of vigor—Subhuti! A great bodhisattva who abides in the prajnaparamita of meditative concentration contemplates form, feeling, perception, formations, and consciousness as all unapprehendable; contemplates the eye ayatana through the mind ayatana as unapprehendable; contemplates the form ayatana through the dharma ayatana as unapprehendable; contemplates the eye dhatu through the mind dhatu as unapprehendable; contemplates the form dhatu through the dharma dhatu as unapprehendable; contemplates the eye-consciousness dhatu through the mind-consciousness dhatu as unapprehendable; contemplates eye-contact through mind-contact as unapprehendable;

contemplates the feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition as unapprehendable; contemplates the earth dhatu through the consciousness dhatu as unapprehendable; contemplates causal condition through dominant condition as unapprehendable; contemplates ignorance through aging-and-death as unapprehendable; contemplates the prajnaparamita of giving through the prajnaparamita of wisdom as unapprehendable; contemplates the emptiness of internal dharmas through the emptiness of the absence of self-nature in dharmas as unapprehendable; contemplates suchness through the inconceivable realm as unapprehendable; contemplates the Noble Truths of suffering, its origin, its cessation, and the path as unapprehendable;

contemplates the four establishments of mindfulness through the Noble Eightfold Path as unapprehendable; contemplates the four dhyanas, the four immeasurables, and the four formless concentrations as unapprehendable; contemplates the eight liberations through the ten totalities as unapprehendable; contemplates the liberation gateways of emptiness, signlessness, and wishlessness as unapprehendable; contemplates the stage of pure contemplation through the Tathagata stage as unapprehendable; contemplates the Stage of Great Joy through the Stage of the Dharma Cloud as unapprehendable; contemplates all dharani gateways and samadhi gateways as unapprehendable; contemplates the five kinds of eyes and the six superknowledges as unapprehendable;

contemplates the Tathagata’s ten powers through the eighteen unique qualities of a Buddha as unapprehendable; contemplates the thirty-two excellent marks and the eighty minor characteristics of a Great Being as unapprehendable; contemplates the Dharma of never forgetting and the nature of perpetual equanimity as unapprehendable; contemplates the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects as unapprehendable; contemplates the fruit of stream-entry through pratyekabuddha bodhi as unapprehendable; contemplates all the practices of great bodhisattvas as unapprehendable; contemplates the fruit of the Buddhas’ unsurpassed, complete enlightenment as unapprehendable; contemplates the knowledge of all-knowing wisdom as unapprehendable;

contemplates the conditioned realm as unapprehendable; and contemplates the unconditioned realm as unapprehendable.

Because this great bodhisattva contemplates all dharmas as unapprehendable, he does not act; because he does not act, he does not fabricate; because he does not fabricate, there is no arising; because there is no arising, there is no cessation; because there is no cessation, there is no grasping; because there is no grasping, there is complete purity, eternally abiding and unchanging. Why is this? Whether a Buddha appears in the world or does not appear in the world, all dharmas abide in the dharma dhatu, the Dharma-nature, and the abiding order of Dharma; they neither arise nor cease and are eternally unchanging.

This great bodhisattva’s mind is never confused and constantly abides in attention associated with the knowledge of all-knowing wisdom. Contemplating exactly as it is, he sees that the nature of all dharmas is utterly nonexistent. He further dedicates the roots of virtue he has accumulated, employing non-apprehension as a skillful means for all sentient beings, so that together they may attain the knowledge of all-knowing wisdom.

When making this dedication, he does not entertain the dual notions: “Who makes the dedication, and for whom is it made?” Subhuti! This is a great bodhisattva who abides in the prajnaparamita of meditative concentration and encompasses the prajnaparamita of wisdom.

The Venerable Subhuti again addressed the Buddha:

– World-Honored One! How does a great bodhisattva who abides in the prajnaparamita of wisdom encompass the prajnaparamitas of giving, pure discipline, vigor, and meditative concentration?

The Buddha said to Subhuti:

– A great bodhisattva who abides in the prajnaparamita of wisdom contemplates all dharmas as empty and without anything possessed.

– World-Honored One! How does one abide in the prajnaparamita of wisdom and contemplate all dharmas as empty and without anything possessed?

– Subhuti! A great bodhisattva who abides in the prajnaparamita contemplates inner emptiness and sees that the nature of inner emptiness is unobtainable; outer emptiness and sees that the nature of outer emptiness is unobtainable; inner-and-outer emptiness and sees that the nature of inner-and-outer emptiness is unobtainable; the emptiness of emptiness and sees that the nature of the emptiness of emptiness is unobtainable; great emptiness and sees that the nature of great emptiness is unobtainable; emptiness of the ultimate meaning and sees that the nature of emptiness of the ultimate meaning is unobtainable; emptiness of the conditioned and sees that the nature of emptiness of the conditioned is unobtainable; emptiness of the unconditioned and sees that the nature of emptiness of the unconditioned is unobtainable; ultimate emptiness and sees that the nature of ultimate emptiness is unobtainable; boundless emptiness and sees that the nature of boundless emptiness is unobtainable; emptiness of dispersion and non-dispersion and sees that the nature of emptiness of dispersion and non-dispersion is unobtainable; emptiness of intrinsic nature and sees that the nature of emptiness of intrinsic nature is unobtainable; emptiness of individual and common characteristics and sees that the nature of emptiness of individual and common characteristics is unobtainable; and emptiness of all dharmas and sees that the nature of emptiness of all dharmas is unobtainable. Abiding in these fourteen kinds of emptiness, this great bodhisattva does not apprehend form as empty or not empty; does not apprehend feeling, perception, formations, or consciousness as empty or not empty; does not apprehend the eye ayatana through the mind ayatana as empty or not empty; does not apprehend the form ayatana through the dharma ayatana as empty or not empty; does not apprehend the eye dhatu through the mind dhatu as empty or not empty; does not apprehend the form dhatu through the dharma dhatu as empty or not empty; does not apprehend the eye-consciousness dhatu through the mind-consciousness dhatu as empty or not empty; does not apprehend eye-contact through mind-contact as empty or not empty; does not apprehend the feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition as empty or not empty; does not apprehend the earth dhatu through the consciousness dhatu as empty or not empty; does not apprehend the causal condition through the dominant condition as empty or not empty; does not apprehend ignorance through aging and death as empty or not empty; does not apprehend the perfection of generosity through the prajnaparamita as empty or not empty; does not apprehend the dharma of inner emptiness through the dharma of the emptiness of the absence of intrinsic nature as empty or not empty; does not apprehend suchness through the inconceivable realm as empty or not empty; does not apprehend the Noble Truths of suffering, its origin, its cessation, and the path as empty or not empty; does not apprehend the four establishments of mindfulness through the Noble Eightfold Path as empty or not empty; does not apprehend the four dhyanas, the four immeasurables, or the four formless attainments as empty or not empty; does not apprehend the eight liberations through the ten spheres of totality as empty or not empty; does not apprehend the liberation gateways of emptiness, signlessness, and wishlessness as empty or not empty; does not apprehend the Pure Ground through the Tathagata Ground as empty or not empty; does not apprehend the Ground of Great Joy through the Dharma Cloud Ground as empty or not empty; does not apprehend any dharani gateway or samadhi gateway as empty or not empty; does not apprehend the five kinds of eyes or the six superknowledges as empty or not empty; does not apprehend the ten powers of a Tathagata through the eighteen distinctive qualities of a Buddha as empty or not empty; does not apprehend the thirty-two excellent marks or the eighty minor characteristics of a Great Being as empty or not empty; does not apprehend the dharma of unfailing mindfulness or the nature of constant equanimity as empty or not empty; does not apprehend the knowledge of all things, the knowledge of the aspects of the paths, or the knowledge of all aspects as empty or not empty; does not apprehend the fruit of stream-entry through the bodhi of a pratyekabuddha as empty or not empty; does not apprehend any of the practices of great bodhisattvas as empty or not empty; does not apprehend the fruit of the unsurpassed, perfect and complete bodhi of the Buddhas as empty or not empty; does not apprehend the knowledge of all-knowledge as empty or not empty; does not apprehend the conditioned realm as empty or not empty; and does not apprehend the unconditioned realm as empty or not empty. Abiding in the prajnaparamita, this great bodhisattva contemplates all food, drink, and other requisites given to sentient beings as empty, and contemplates the giver, the recipient, the gift, and the merit of giving as all empty. At that time, because the bodhisattva abides in the contemplation of emptiness, thoughts of attachment and stinginess have no opportunity to arise. Why is this? From the time this great bodhisattva first gives rise to the aspiration while cultivating the prajnaparamita until seated upon the wondrous seat of bodhi, such discriminations can never arise, just as thoughts of greed and stinginess never arise in the Tathagatas, Arhats, Perfectly and Completely Awakened Ones. So too, because this great bodhisattva practices the profound prajnaparamita, thoughts of greed and stinginess never arise. You should know that the prajnaparamita is the teacher of great bodhisattvas, enabling them not to produce deluded conceptual discriminations and not to become attached to the practice of generosity. Employing non-apprehension as skillful means, this great bodhisattva dedicates those roots of goodness to sentient beings, and together with them dedicates them toward the knowledge of all-knowledge. At the time of dedication, there are no two notions: who makes the dedication, and to whom it is dedicated. Subhuti! This is a great bodhisattva who, while abiding in the prajnaparamita, encompasses the perfection of generosity.

Subhuti! When a great bodhisattva who abides in the prajnaparamita observes the pure precepts, thoughts of seeking the attainments of sravakas or pratyekabuddhas can never arise. Why is this?

This great bodhisattva contemplates the stages of the sravakas and pratyekabuddhas as all unobtainable; the mind that would dedicate merit toward those stages is also unobtainable; and the bodily and verbal discipline that would be dedicated toward those stages is also unobtainable. Abiding in the prajnaparamita, from the time of first giving rise to the aspiration until seated upon the wondrous seat of bodhi, this great bodhisattva refrains from taking life, exhorts others to refrain from taking life, praises in accord with Dharma the practice of refraining from taking life, and joyfully commends those who refrain from taking life.

In the same way, through personally abandoning wrong views, this great bodhisattva also exhorts others to abandon wrong views, praises in accord with Dharma the practice of abandoning wrong views, and joyfully commends those who abandon wrong views. With the roots of goodness produced through observing the pure precepts, this great bodhisattva does not seek rewards within the three realms or the dharmas of the two vehicles.

Employing only non-apprehension as skillful means, this great bodhisattva dedicates those roots of goodness to sentient beings, and together with them dedicates them toward the knowledge of all-knowledge. At the time of dedication, there are no two notions: who makes the dedication, and to whom it is dedicated. Subhuti!

This is a great bodhisattva who, while abiding in the prajnaparamita, encompasses the perfection of pure discipline.

Subhuti! A great bodhisattva who abides in prajnaparamita gives rise to the mind of conforming patience. After attaining this patience, the bodhisattva constantly reflects: Among all dharmas, there is not a single dharma that arises or ceases, is born or grows old, becomes ill or dies; nor is there one who reviles or one who is reviled, one who slanders or one who is slandered, one who cuts, stabs, strikes, binds, or harms, or one who is cut, stabbed, struck, bound, or harmed.

The nature and characteristics of all such dharmas are empty; one should not give rise to deluded conceptual discrimination within emptiness. Because this great bodhisattva has attained such patience, from the initial arising of the aspiration until seated upon the wondrous seat of enlightenment, even if all sentient beings were to come and revile, slander, insult, and injure the bodhisattva with various knives, staves, bricks, tiles, and stones—beating, cutting, stabbing, and slashing, even dissecting the parts of the bodhisattva's body—the bodhisattva's mind would still remain unchanged.

The bodhisattva would think only: How extraordinary! In the ultimate nature of dharmas, there is utterly no reviling, slandering, insulting, or harming; yet sentient beings, through deluded conceptual discrimination, cling to these as truly existent, and therefore produce all kinds of evil karma and afflictions and must undergo intense suffering in the present and the future. Employing non-attainment as skillful means, that great bodhisattva dedicates this root of virtue to all sentient beings, and together with them transfers it toward the knowledge of all modes.

At the time of dedication, the bodhisattva does not entertain the dual notions: Who makes the dedication, and to whom is it dedicated? Subhuti! This is how a great bodhisattva abiding in prajnaparamita encompasses the perfection of patience.

Subhuti! A great bodhisattva who abides in prajnaparamita expounds the true Dharma to sentient beings, enabling them to abide in the perfection of generosity through the perfection of wisdom; enabling them to abide in the four foundations of mindfulness through the Noble Eightfold Path; enabling them to attain the fruit of stream-entry through arhatship; enabling them to attain the enlightenment of a solitary buddha; or enabling them to attain the knowledge of all modes.

Although doing these things, this great bodhisattva does not abide in the conditioned realm or in the unconditioned realm. Employing non-attainment as skillful means, the bodhisattva then dedicates the accumulated roots of virtue to all sentient beings, and together with them transfers them toward the knowledge of all modes. At the time of dedication, the bodhisattva does not entertain the dual notions: Who makes the dedication, and to whom is it dedicated?

Subhuti! This is how a great bodhisattva abiding in prajnaparamita encompasses the perfection of diligence.

Subhuti! A great bodhisattva who abides in prajnaparamita can freely enter and emerge at will from all samadhis of shravakas, solitary buddhas, and bodhisattvas, except for the Buddha's samadhi. Abiding in a bodhisattva's mastery of samadhi, this great bodhisattva can freely enter and emerge from the eight liberations in forward and reverse order.

What are the eight? First, possessing form oneself, one contemplates forms and is liberated. Second, having no perception of form internally, one contemplates external forms and is liberated.

Third, clearly comprehending purity, one personally realizes and abides in liberation. Fourth, having completely transcended all perceptions of form, extinguished all perceptions of resistance, and ceased attending to perceptions of diversity, one enters the liberation of the sphere of infinite space, thinking, ‘Space is infinite.’ Fifth, having completely transcended the sphere of infinite space, one enters the liberation of the sphere of infinite consciousness, thinking, ‘Consciousness is infinite.’ Sixth, having completely transcended the sphere of infinite consciousness, one enters the liberation of the sphere of nothingness, thinking, ‘There is nothing whatsoever.’ Seventh, having completely transcended the sphere of nothingness,

one enters the liberation of the sphere of neither perception nor non-perception.

Eighth, having completely transcended the sphere of neither perception nor non-perception, one enters the concentration of the cessation of perception and feeling, the liberation through the cessation of perception and feeling.

This great bodhisattva is also able to enter and emerge freely, in both forward and reverse order, through the nine successive attainments. What are the nine? They are the four dhyanas, the four formless attainments, and the attainment of the cessation of perception and feeling. Having become completely proficient in entering and emerging, in both forward and reverse order, through the eight liberations and the nine successive attainments, this great bodhisattva is able to enter the Lion’s Vigorous Advance Samadhi.

What is the Lion’s Vigorous Advance Samadhi? Subhuti! A bodhisattva, secluded from sensual desires and evil, unwholesome dharmas, with initial and sustained thought, enters the first dhyana, possessing the joy and bliss born of seclusion; successively passes through all the attainments up to the sphere of neither perception nor non-perception; and enters the attainment of the cessation of perception and feeling. Then, from the attainment of the cessation of perception and feeling, the bodhisattva reenters the attainment of the sphere of neither perception nor non-perception and proceeds successively down to the first dhyana. This is the Lion’s Vigorous Advance Samadhi.

Subhuti! Having become completely proficient in this Lion’s Vigorous Advance Samadhi, the great bodhisattva then enters the bodhisattva’s transcendent samadhi.

What is the bodhisattva’s transcendent samadhi? Subhuti! A great bodhisattva, secluded from sensual desire and unwholesome dharmas, with initial and sustained thought, generating joy and bliss, enters the first dhyana through seclusion. From the first dhyana, the bodhisattva proceeds successively until entering the attainment of the cessation of perception and feeling. From the attainment of the cessation of perception and feeling, the bodhisattva reenters the first dhyana. From the first dhyana, the bodhisattva again proceeds successively until entering the attainment of the cessation of perception and feeling. From the attainment of the cessation of perception and feeling, the bodhisattva reenters the first dhyana.

From the first dhyana, the bodhisattva enters the attainment of the cessation of perception and feeling; from the attainment of the cessation of perception and feeling, reenters the second dhyana; from the second dhyana, enters the attainment of the cessation of perception and feeling; from the attainment of the cessation of perception and feeling, reenters the third dhyana; from the third dhyana, enters the attainment of the cessation of perception and feeling; from the attainment of the cessation of perception and feeling, reenters the fourth dhyana; from the fourth dhyana, enters the attainment of the cessation of perception and feeling; from the attainment of the cessation of perception and feeling, reenters the attainment of the sphere of infinite space;

from the attainment of the sphere of infinite space, enters the attainment of the cessation of perception and feeling; from the attainment of the cessation of perception and feeling, reenters the attainment of the sphere of infinite consciousness; from the attainment of the sphere of infinite consciousness, enters the attainment of the cessation of perception and feeling; from the attainment of the cessation of perception and feeling, reenters the attainment of the sphere of nothingness; from the attainment of the sphere of nothingness, enters the attainment of the cessation of perception and feeling; from the attainment of the cessation of perception and feeling, enters the attainment of the sphere of neither perception nor non-perception;

from the attainment of the sphere of neither perception nor non-perception, enters the attainment of the cessation of perception and feeling; from the attainment of the cessation of perception and feeling, enters the attainment of the sphere of neither perception nor non-perception; and from the attainment of the sphere of neither perception nor non-perception, descends into an unabsorbed state of mind.

From the unabsorbed state of mind, the bodhisattva reenters the attainment of the cessation of perception and feeling; from the attainment of the cessation of perception and feeling, abides in an unabsorbed state of mind; from the unabsorbed state of mind, enters the attainment of the sphere of neither perception nor non-perception; from the attainment of the sphere of neither perception nor non-perception, abides in an unabsorbed state of mind; from the unabsorbed state of mind, enters the attainment of the sphere of nothingness; from the attainment of the sphere of nothingness, abides in an unabsorbed state of mind; from the unabsorbed state of mind, enters the attainment of the sphere of nothingness; from the attainment of the sphere of nothingness, abides in an unabsorbed state of mind;

from the unabsorbed state of mind, enters the attainment of the sphere of infinite consciousness; from the attainment of the sphere of infinite consciousness, abides in an unabsorbed state of mind; from the unabsorbed state of mind, enters the attainment of the sphere of infinite space; from the attainment of the sphere of infinite space, abides in an unabsorbed state of mind; from the unabsorbed state of mind, enters the fourth dhyana; from the fourth dhyana, abides in an unabsorbed state of mind; from the unabsorbed state of mind, enters the third dhyana; from the third dhyana, abides in an unabsorbed state of mind; from the unabsorbed state of mind, enters the second dhyana; from the second dhyana, abides in an unabsorbed state of mind;

from the unabsorbed state of mind, enters the first dhyana; and from the first dhyana, abides in an unabsorbed state of mind.

This is the bodhisattva’s transcendent samadhi.

Any great bodhisattva who abides in this transcendent samadhi realizes the true nature of equality of all dharmas. Employing non-attainment as skillful means, that bodhisattva then dedicates to all sentient beings the roots of goodness thus accumulated, and together with them dedicates these toward omniscience. At the time of dedication, the bodhisattva entertains no dualistic thoughts such as: “Who is making the dedication, and to whom is it dedicated?” Subhuti! This is how a great bodhisattva who abides in prajnaparamita also encompasses the perfection of dhyana.

Fascicle 459

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