大般若波羅蜜多經

LXX. CHAPTER ON THE BODHISATTVA PRACTICE

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

– Blessed One! You have taught that bodhisattvas should practice the bodhisattva practice. What Dharma, then, is the bodhisattva practice?

The Buddha told Subhuti:

– A bodhisattva practices the bodhisattva practice for the sake of unsurpassed, perfect enlightenment. Because a bodhisattva must journey through birth and death, it is called the bodhisattva practice.

The venerable Subhuti again said to the Buddha:

– Blessed One! In what should great bodhisattvas practice the bodhisattva practice?

The Buddha said:

– Subhuti! Great bodhisattvas should practice the bodhisattva practice in the emptiness of form, feeling, perception, formations, and consciousness. They should practice the bodhisattva practice in the emptiness of the eye ayatana through the mind ayatana. They should practice the bodhisattva practice in the emptiness of the form ayatana through the dharma ayatana. They should practice the bodhisattva practice in the emptiness of the eye dhatu through the mind dhatu. They should practice the bodhisattva practice in the emptiness of the form dhatu through the dharma dhatu. They should practice the bodhisattva practice in the emptiness of the eye-consciousness dhatu through the mind-consciousness dhatu. They should practice the bodhisattva practice in the emptiness of eye-contact through mind-contact. They should practice the bodhisattva practice in the emptiness of the feelings arising in dependence upon eye-contact through the feelings arising in dependence upon mind-contact. They should practice the bodhisattva practice in the emptiness of the earth dhatu through the consciousness dhatu. They should practice the bodhisattva practice in the emptiness of the causal condition through the dominant condition. They should practice the bodhisattva practice in the emptiness of ignorance through aging and death. They should rely upon the prajnaparamitas, from the perfection of giving through prajnaparamita, to practice the bodhisattva practice. They should rely upon inner emptiness through the emptiness of the absence of intrinsic nature to practice the bodhisattva practice. They should rely upon suchness through the inconceivable realm to practice the bodhisattva practice. They should rely upon the Noble Truths of suffering, its origin, its cessation, and the path to practice the bodhisattva practice. They should rely upon the four establishments of mindfulness through the Noble Eightfold Path to practice the bodhisattva practice. They should rely upon the four meditative absorptions to practice the bodhisattva practice. They should rely upon the four immeasurables to practice the bodhisattva practice. They should rely upon the four formless concentrations to practice the bodhisattva practice. They should rely upon the eight liberations to practice the bodhisattva practice. They should rely upon the eight spheres of mastery to practice the bodhisattva practice. They should rely upon the nine successive concentrations to practice the bodhisattva practice. They should rely upon the ten totalities to practice the bodhisattva practice. They should rely upon the three gates of liberation to accomplish the bodhisattva practice. They should rely upon the Ten Grounds to practice the bodhisattva practice. They should rely upon all dharani gateways to practice the bodhisattva practice. They should rely upon all samadhi gateways to practice the bodhisattva practice. They should rely upon the five kinds of eyes to practice the bodhisattva practice. They should rely upon the six superknowledges to practice the bodhisattva practice. They should rely upon the ten powers of the Tathagata to practice the bodhisattva practice. They should rely upon the four fearlessnesses to practice the bodhisattva practice. They should rely upon great loving-kindness, great compassion, great sympathetic joy, and great equanimity to practice the bodhisattva practice. They should rely upon the eighteen distinctive qualities of a Buddha to practice the bodhisattva practice. They should rely upon the Dharma of non-forgetfulness and the nature of constant equanimity to practice the bodhisattva practice. They should rely upon the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects to practice the bodhisattva practice. They should rely upon the adornment of Buddha-fields to practice the bodhisattva practice. They should rely upon bringing sentient beings to maturity to practice the bodhisattva practice. They should rely upon generating the dharani of letters to practice the bodhisattva practice. They should rely upon penetrating the dharani of letters to practice the bodhisattva practice. They should rely upon penetrating the dharani without letters to practice the bodhisattva practice. They should rely upon generating unobstructed eloquence to practice the bodhisattva practice. They should rely upon the conditioned realm to practice the bodhisattva practice. They should rely upon the unconditioned realm to practice the bodhisattva practice.

Subhuti! When cultivating the bodhisattva practice, great bodhisattvas, like the Buddha's unsurpassed, perfect enlightenment, do not discriminate between two characteristics in regard to any dharma.

Subhuti! A great bodhisattva who cultivates this prajnaparamita is said to cultivate the bodhisattva practice for unsurpassed, perfect enlightenment.

Subhuti! A great bodhisattva who is able to cultivate the bodhisattva practice in this way will quickly attain unsurpassed, perfect enlightenment.

At that time, the venerable Subhuti again said to the Buddha:

– Blessed One! You have spoken of Buddha. By virtue of what meaning is one called a Buddha?

The Buddha told Subhuti:

– By virtue of the meaning of awakening, the meaning of truth, and the meaning of Blessed One, one is called a Buddha.

Furthermore, Subhuti! Because one directly realizes perfect enlightenment with respect to all true dharmas, one is called a Buddha.

Furthermore, Subhuti! Because one thoroughly comprehends true Dharma, one is called a Buddha.

Furthermore, Subhuti! Because one awakens without error to all dharmas as they are in their existent nature and to the cessation of that existent nature, one is called a Buddha.

Furthermore, Subhuti! Because unobstructed wisdom extends throughout the three times and the unconditioned dharmas, one is called a Buddha.

Furthermore, Subhuti! Because one awakens all sentient beings in accordance with reality and enables them to leave behind afflictions and delusion, one is called a Buddha.

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

– The Blessed One has spoken of bodhi. By virtue of what meaning is it called bodhi?

The Buddha told Subhuti:

– Bodhi means emptiness; it means suchness; it means the ultimate limit of reality; it means the nature of dharmas; it means the dharma dhatu.

Furthermore, Subhuti! Because names and characteristics are provisionally established and words are set forth to cause beings to awaken to the supreme and sublime, it is called bodhi.

Furthermore, Subhuti! The meaning of indestructibility is the meaning of bodhi, and the meaning of non-discrimination is the meaning of bodhi.

Furthermore, Subhuti! Because it is correct, real, neither false nor deceptive, and unchanging, it is called bodhi.

Furthermore, Subhuti! Because it is only a provisional name and characteristic, with nothing real that can be apprehended, it is called bodhi.

Furthermore, Subhuti! The complete and pure awakening of all Buddhas is called bodhi.

Furthermore, Subhuti! Because all Buddhas directly realize perfect enlightenment through all the aspects and characteristics of all dharmas, it is called bodhi.

At that time, the venerable Subhuti again said to the Buddha:

– Blessed One! For the sake of bodhi, when great bodhisattvas cultivate the six prajnaparamitas through the knowledge of all-knowing knowledge, what dharmas are benefited or harmed, increased or diminished, produced or extinguished, defiled or purified?

The Buddha told Subhuti:

– For the sake of bodhi, when great bodhisattvas cultivate the six prajnaparamitas through the knowledge of all-knowing knowledge, no dharmas are benefited or harmed, increased or diminished, produced or extinguished, defiled or purified. Why is this? For the sake of bodhi, great bodhisattvas practice prajnaparamita, taking complete non-apprehension with respect to all dharmas as their skillful means; in the immediate present, there is neither benefit nor harm, neither increase nor diminution, neither production nor extinction, and neither defilement nor purification.

The venerable Subhuti again said to the Buddha:

– Blessed One! If, for the sake of bodhi, while cultivating the six paramitas up to knowledge of all knowledge, a great bodhisattva sees all dharmas as utterly without an object of cognition, and sees this as skillful means—neither beneficial nor harmful, neither increasing nor decreasing, neither arising nor ceasing, and neither defiled nor purified in the present—then, when this great bodhisattva practices profound prajnaparamita, how does he safeguard the perfection of generosity up to the perfection of wisdom? How does he safeguard internal emptiness up to the emptiness of the absence of intrinsic nature? How does he safeguard suchness up to the inconceivable realm? How does he safeguard the noble truths of suffering, its origin, its cessation, and the path? How does he safeguard the four foundations of mindfulness up to the Noble Eightfold Path? How does he safeguard the four dhyanas and the four formless concentrations? How does he safeguard the eight liberations up to the ten totalities? How does he safeguard the Dharma-gates of liberation through emptiness, signlessness, and wishlessness? How does he safeguard the bodhisattva grounds? How does he safeguard the dharani Dharma-gates and the samadhi Dharma-gates? How does he safeguard the five kinds of eyes and the six superknowledges? How does he safeguard the ten powers of a Tathagata up to the eighteen distinctive qualities of a Buddha? How does he safeguard the quality of never losing mindfulness and the nature of constant equanimity? How does he safeguard knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects? How does he transcend the stages of the sravakas and pratyekabuddhas, enter the bodhisattva’s right determination that is free from arising, and gradually attain knowledge of all knowledge?

The Buddha said:

– Subhuti! When practicing profound prajnaparamita, great bodhisattvas do not perceive dharmas as dual; thus they safeguard the cultivation of the six paramitas, and, because they do not perceive dharmas as dual, they successively attain knowledge of all knowledge.

The Venerable Subhuti again addressed the Buddha:

– When practicing profound prajnaparamita, if great bodhisattvas do not perceive dharmas as dual and therefore safeguard the cultivation of the six paramitas, and, because they do not perceive dharmas as dual, successively attain knowledge of all knowledge, then why do great bodhisattvas continually increase all wholesome dharmas from the time they first arouse the aspiration onward?

The Buddha said to Subhuti:

– For any great bodhisattva who practices while perceiving dharmas as dual, no wholesome dharmas can increase. Why? Because foolish ordinary beings rely upon dharmas of opposition and comparison, the wholesome dharmas they have generated cannot increase. Because great bodhisattvas practice without perceiving duality, they continually increase all wholesome dharmas from the time they first arouse the aspiration onward.

Therefore, Subhuti, great bodhisattvas possess firmly established roots of virtue. Thus devas, humans, asuras, and others in the world cannot destroy them or cause them to fall to the stages of sravakas, pratyekabuddhas, and so forth. The various unwholesome dharmas of the world cannot overpower them or prevent all the wholesome dharmas cultivated through the six paramitas up to knowledge of all knowledge from increasing.

Thus, Subhuti, great bodhisattvas should practice nondual profound prajnaparamita.

The Venerable Subhuti again addressed him:

– Blessed One! Is it because of roots of virtue that great bodhisattvas practice profound prajnaparamita?

The Buddha said:

– No! Great bodhisattvas do not practice profound prajnaparamita because of roots of virtue, nor do they practice profound prajnaparamita because of unwholesome roots. Why? Because such is the Dharma of great bodhisattvas. If they have not yet drawn near to the Buddhas, the Blessed Ones, or if their roots of virtue are not yet completely perfected, or if they are not constantly safeguarded by spiritual friends, they certainly cannot attain knowledge of all knowledge.

The Venerable Subhuti again addressed the Buddha:

– How do great bodhisattvas draw near to the Buddhas, perfect their roots of virtue, and remain constantly protected by spiritual friends so that they may swiftly attain knowledge of all knowledge?

The Buddha taught:

– Subhuti! From the time they first arouse the aspiration, great bodhisattvas draw near to Tathagatas, Arhats, Perfectly Enlightened Ones, and listen to them expound the True Dharma, such as the sutras through to the treatises. Having heard it, they receive and retain it, reviewing it continually until they have thoroughly mastered it. Having thoroughly mastered it, they contemplate and examine it. Having examined it, they clearly perceive its profound meaning and principles. Having perceived its meaning and principles, they fully comprehend them. Having fully comprehended them, they attain dharanis and develop unobstructed eloquence, until they attain knowledge of all knowledge. Wherever they may be born, they do not forget the meaning and principles of the True Dharma they have heard and practiced, and they plant many roots of virtue in the presence of the Buddhas. Protected by the power of these roots of virtue, they do not fall into evil realms or places of adversity. Protected by these roots of virtue, they always experience pure joy. Protected by the power of pure joy, they are never deluded, but bring sentient beings to maturity and adorn Buddha-fields. Moreover, protected by their roots of virtue, they are never separated from pure and genuine spiritual friends—namely, Tathagatas, Arhats, Perfectly Enlightened Ones; great bodhisattvas; sravakas and pratyekabuddhas; and others who constantly praise the Buddha, Dharma, and Sangha.

Thus, Subhuti, when great bodhisattvas draw near to the Buddhas, perfect their roots of virtue, and are constantly safeguarded by genuine spiritual friends, they swiftly attain knowledge of all knowledge.

Therefore, Subhuti, great bodhisattvas who practice profound prajnaparamita and wish to attain knowledge of all knowledge swiftly must diligently draw near to the Buddhas, preserve and bring to perfection the roots of virtue they have planted, and attend upon spiritual friends without ever becoming weary.

LXXI. CHAPTER ON DRAWING NEAR

At that time, the Venerable Subhuti again addressed the Buddha:

– Blessed One! Is it possible that a great bodhisattva who does not draw near to the Buddhas, does not perfect roots of virtue, and does not serve spiritual friends could nevertheless attain knowledge of all knowledge?

The Buddha said to Subhuti:

– One who does not draw near to the Buddhas, perfect roots of virtue, and serve spiritual friends cannot even be called a great bodhisattva, much less attain knowledge of all knowledge. Why? Some great bodhisattvas who draw near to the Buddhas, plant roots of virtue, and serve spiritual friends are still unable to attain knowledge of all knowledge. How much less could one who does not draw near to the Buddhas, does not perfect roots of virtue, and does not serve spiritual friends attain knowledge of all knowledge? It would be utterly unreasonable for such a person to attain knowledge of all knowledge.

Therefore, Subhuti, any great bodhisattva who wishes to be called a great bodhisattva and wishes swiftly to attain knowledge of all knowledge must draw near to the Buddhas, the Blessed Ones, perfect roots of virtue, and serve spiritual friends without ever becoming weary.

The Venerable Subhuti again addressed the Buddha:

– Blessed One! For what reason are some great bodhisattvas unable to attain knowledge of all knowledge even though they draw near to the Buddhas, plant roots of virtue, and serve spiritual friends?

The Buddha said to Subhuti:

– Because those great bodhisattvas are separated from skillful means, they are unable to attain knowledge of all knowledge even though they draw near to the Buddhas, plant roots of virtue, and serve spiritual friends. That is to say, those great bodhisattvas do not hear the Buddhas and spiritual friends teach the supreme skillful means. Therefore, although they draw near to the Buddhas, plant roots of virtue, and serve spiritual friends, they are unable to attain knowledge of all knowledge.

The Venerable Subhuti again addressed the Buddha:

– What are called skillful means, such that great bodhisattvas who possess these skillful means and perform deeds accordingly will certainly be able to attain knowledge of all knowledge?

The Buddha said to Subhuti:

– Whatever great bodhisattva, from the time of first arousing the aspiration, practices the perfection of generosity with a mental attitude corresponding to the knowledge of all-knowledge—whether making offerings to the Buddhas, bodhisattvas, pratyekabuddhas, or shravakas; making offerings to other shramanas and brahmins; giving alms to practitioners of the holy life who follow non-Buddhist paths; giving to the poor and needy, travelers, ascetics, and those who come seeking alms; or giving to all humans, nonhuman beings, and so forth—such a great bodhisattva, having accomplished this mental attitude corresponding to the knowledge of all-knowledge, practices generosity without entertaining the notion of giving, the notion of a recipient, or any notion of a self or what belongs to a self. Why is this? Because this great bodhisattva observes that the intrinsic characteristics of all dharmas are empty, unreal, unaccomplished, unchanging, and unceasing; enters into the characteristics of dharmas; knows that all dharmas are without an agent or activity; and enters into the characteristics of conditioned phenomena. Having accomplished such skillful means, this great bodhisattva continually increases the wholesome roots belonging to the factors of awakening. Because these wholesome roots continually increase, the bodhisattva can practice the perfection of generosity, mature sentient beings, and adorn a buddha-field. Although practicing generosity, the bodhisattva does not seek its karmic reward—that is, does not dedicate it toward desirable states or superior rebirths—but practices the perfection of generosity solely to aid those who have no one to aid them and to liberate those who have not yet been liberated.

Furthermore, Subhuti! Whatever great bodhisattva, from the time of first arousing the aspiration, practices the perfection of pure ethical discipline and undertakes and observes pure ethical discipline with a mental attitude corresponding to the knowledge of all-knowledge, that bodhisattva's mind never produces such afflictive bonds as greed, hatred, delusion, and so forth. Nor does the mind produce any other unwholesome dharmas capable of obstructing bodhi, such as stinginess, immoral conduct, anger, indolence, a craven mind, a distracted mind, wrong views, pride, excessive pride, pride beyond pride, egotistic pride, inflated pride, inferiority pride, perverse pride, or mental attitudes corresponding to the paths of the shravakas and pratyekabuddhas.

Why is this? Because this great bodhisattva observes that the intrinsic characteristics of all dharmas are empty, unreal, unaccomplished, unchanging, and unceasing; enters into the characteristics of dharmas; knows that all dharmas are without an agent or activity; and enters into the characteristics of conditioned phenomena. Having accomplished such skillful means, this great bodhisattva continually increases the wholesome roots belonging to the factors of awakening.

Because these wholesome roots continually increase, the bodhisattva can practice the perfection of pure ethical discipline, mature sentient beings, and adorn a buddha-field. Although practicing pure ethical discipline, the bodhisattva does not seek the karmic reward of observing the precepts, nor dedicate it toward desirable states or superior rebirths, but practices the perfection of pure ethical discipline solely to aid those who have no one to aid them and to liberate those who have not yet been liberated.

Furthermore, Subhuti! Whatever great bodhisattva, from the time of first arousing the aspiration, practices the perfection of patient acceptance and uses a mental attitude corresponding to the knowledge of all-knowledge as the skillful means for cultivating patient acceptance, even when protecting the bodhisattva's own life, never gives rise to a single thought of anger, an abusive word, or a vindictive desire for revenge.

Suppose someone sought to take the bodhisattva's life, seize the bodhisattva's property, violate the bodhisattva's spouse and children, occupy the bodhisattva's home, slander and insult the bodhisattva, sow discord, show contempt, or beat, stab, cut, dismember, or inflict all manner of other harm upon the bodhisattva. The bodhisattva would never become angry with that sentient being, but would seek only to bring that person benefit and happiness.

Why is this? Because this great bodhisattva observes that the intrinsic characteristics of all dharmas are empty, unreal, unaccomplished, unchanging, and unceasing; enters into the characteristics of dharmas; knows that all dharmas are without an agent or activity; and enters into the characteristics of conditioned phenomena. Having accomplished such skillful means, this great bodhisattva continually increases the wholesome roots belonging to the factors of awakening.

Because these wholesome roots continually increase, the bodhisattva can practice the perfection of patient acceptance, mature sentient beings, and adorn a buddha-field. Although practicing patient acceptance, the bodhisattva does not seek its karmic reward—that is, does not dedicate it toward desirable states or superior rebirths—but practices the perfection of patient acceptance solely to aid those who have no one to aid them and to liberate those who have not yet been liberated.

Furthermore, Subhuti! Whatever great bodhisattva, from the time of first arousing the aspiration, practices the perfection of diligence and, with a mental attitude corresponding to the knowledge of all-knowledge, rightly arouses courageous, diligent effort without fear and abandons all indolence and faintheartedness—for the sake of bodhi, that bodhisattva does not fear any suffering and never relinquishes the cultivation of wholesome dharmas.

Why is this? Because this great bodhisattva observes that the intrinsic characteristics of all dharmas are empty, unreal, unaccomplished, unchanging, and unceasing; enters into the characteristics of dharmas; knows that all dharmas are without an agent or activity; and enters into the characteristics of conditioned phenomena. Having accomplished such skillful means, this great bodhisattva continually increases the wholesome roots belonging to the factors of awakening.

Because these wholesome roots continually increase, the bodhisattva can practice the perfection of diligence, mature sentient beings, and adorn a buddha-field. Although practicing diligence, the bodhisattva does not seek its karmic reward, nor dedicate it toward desirable states or superior rebirths, but practices the perfection of diligence solely to aid those who have no one to aid them and to liberate those who have not yet been liberated.

Furthermore, Subhuti! Whatever great bodhisattva, from the time of first arousing the aspiration, practices the perfection of meditative concentration and trains in the samadhis with a mental attitude corresponding to the knowledge of all-knowledge—when the eyes see forms, the ears hear sounds, the nose smells odors, the tongue tastes flavors, the body experiences tangible objects, or the mind discerns dharmas, this great bodhisattva does not apprehend their signs or grasp at their pleasing features. Rather, the bodhisattva guards the faculties in relation to those objects, abides without negligence, prevents the arising of worldly evils such as craving and the other afflictions, and devotedly cultivates mindfulness and concentration to guard the faculties.

Whether walking, standing, sitting, lying down, speaking, or remaining silent, this great bodhisattva never departs from sublime concentration. Having abandoned defiled dharmas, the bodhisattva's body and mind remain tranquil and pure. The bodhisattva does not transgress the prescribed standards of deportment, all actions are dignified and proper, and the mind remains stable without giving rise to conceptual discrimination.

Why is this? Because this great bodhisattva observes that the intrinsic characteristics of all dharmas are empty, unreal, unaccomplished, unchanging, and unceasing; enters into the characteristics of dharmas; knows that all dharmas are without an agent or activity; and enters into the characteristics of conditioned phenomena. Having accomplished such skillful means, this great bodhisattva continually increases the wholesome roots belonging to the factors of awakening.

Because these wholesome roots continually increase, the bodhisattva can practice the perfection of meditative concentration, mature sentient beings, and adorn a buddha-field. Although practicing meditative concentration, the bodhisattva does not seek its karmic reward, nor dedicate it toward desirable states or superior rebirths, but practices the perfection of meditative concentration solely to aid those who have no one to aid them and to liberate those who have not yet been liberated.

Furthermore, Subhuti! From the time a great bodhisattva first gives rise to the aspiration for enlightenment and cultivates prajnaparamita, they train in wondrous wisdom with mental attention corresponding to omniscient knowledge. This great bodhisattva abandons all harmful forms of wisdom; their mind is not induced by others to give rise to attachment to self and what belongs to self.

They remain far removed from every view of a self, view of a sentient being, up to the view of a knower, the view of a seer, views of existence or nonexistence, and all domains of wrong views. They remain far removed from arrogance, are free from discrimination, and bring forth many kinds of supreme roots of virtue. Why is this?

Because this great bodhisattva contemplates the intrinsic characteristics of all dharmas as empty, unreal, unproduced, unchanging, and unceasing; enters into the characteristics of all dharmas; knows that all dharmas are without action and without agency; and enters into all modes of practice. Having accomplished such skillful means, this great bodhisattva constantly increases the roots of virtue belonging to the factors of enlightenment.

Because these roots of virtue constantly increase, they can practice prajnaparamita, bring sentient beings to maturity, and adorn a Buddha-land. Although they practice prajnaparamita, they do not seek the fruition of wisdom, nor do they dedicate their merit toward desirable states or superior places of rebirth. It is solely to rescue those who have no one to rescue them and to liberate those who have not yet attained liberation that they cultivate prajnaparamita.

Furthermore, Subhuti! From the time a great bodhisattva first gives rise to the aspiration for enlightenment and cultivates prajnaparamita, with mental attention corresponding to omniscient knowledge, they enter the four dhyanas, the four immeasurables, and the four formless absorptions. Although this great bodhisattva freely enters and emerges from the dhyanas, immeasurables, and formless absorptions, they do not appropriate their resultant maturation.

Why is this? Because this great bodhisattva has accomplished the most excellent skillful means. They contemplate the intrinsic characteristics of the dhyanas, immeasurables, and formless absorptions as all empty, unreal, unproduced, unchanging, and unceasing; enter into the characteristics of all dharmas; know that all dharmas are without action and without agency; and enter into all modes of practice.

Having accomplished such skillful means, this great bodhisattva constantly increases the roots of virtue belonging to the factors of enlightenment. Because these roots of virtue constantly increase, they can practice the dhyanas, immeasurables, and formless absorptions. By practicing the dhyanas, immeasurables, and formless absorptions, they can freely bring sentient beings to maturity and adorn a Buddha-land.

Furthermore, Subhuti! From the time a great bodhisattva first gives rise to the aspiration for enlightenment and cultivates prajnaparamita, they employ mental attention corresponding to omniscient knowledge as a skillful means for training in all dharmas belonging to the factors of enlightenment. Having accomplished such skillful means, although they practice the dharmas for eliminating afflictions through the path of seeing or the path of cultivation, they do not appropriate the fruit of stream-enterer, once-returner, non-returner, arhatship, or pratyekabuddha enlightenment.

Why is this? Because this great bodhisattva contemplates the intrinsic characteristics of all dharmas as empty, unreal, unproduced, unchanging, and unceasing; enters into the characteristics of all dharmas; knows that all dharmas are without action and without agency; and enters into all modes of practice. Having accomplished such supreme skillful means, this great bodhisattva constantly increases the roots of virtue belonging to the factors of enlightenment.

Because these roots of virtue constantly increase, they can practice all dharmas belonging to the factors of enlightenment, transcend the stages of the shravakas, pratyekabuddhas, and so forth, and enter the bodhisattva’s certainty of the complete understanding of non-arising. This is called the bodhisattva’s patient acceptance of the non-arising of dharmas. Through this patient acceptance, they can constantly and freely bring sentient beings to maturity and adorn a Buddha-land.

Furthermore, Subhuti! When cultivating prajnaparamita, a great bodhisattva who employs mental attention corresponding to omniscient knowledge as skillful means can freely enter and emerge, in forward and reverse order, from the eight liberations, the eight spheres of mastery, the nine successive absorptions, the ten totalities, and so forth. Yet, having accomplished skillful means, they do not appropriate the fruit of stream-enterer, once-returner, non-returner, arhatship, or pratyekabuddha enlightenment.

Why is this? Because this great bodhisattva contemplates the intrinsic characteristics of all dharmas as empty, unreal, unproduced, unchanging, and unceasing; enters into the characteristics of all dharmas; knows that all dharmas are without action and without agency; and enters into all modes of practice. Having accomplished such supreme skillful means, this great bodhisattva constantly increases the roots of virtue belonging to the factors of enlightenment.

Because these roots of virtue constantly increase, they can freely bring sentient beings to maturity, adorn a Buddha-land, realize and enter the irreversible stage of a bodhisattva, receive the prediction of future Buddhahood, and perfect the patient acceptance of dharmas.

Furthermore, Subhuti! When cultivating prajnaparamita, a great bodhisattva who employs mental attention corresponding to omniscient knowledge diligently cultivates the Tathagata’s ten powers, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, and the immeasurable, boundless virtues of all Buddhas.

Until they have completely brought sentient beings to maturity and adorned a Buddha-land, they do not realize omniscient knowledge. Why is this? Because this great bodhisattva contemplates the intrinsic characteristics of all dharmas as unreal, unproduced, unchanging, and unceasing; enters into the characteristics of all dharmas; knows that all dharmas are without action and without agency; and enters into all modes of practice.

Having accomplished such supreme skillful means, this great bodhisattva constantly increases the roots of virtue belonging to the factors of enlightenment. Because these roots of virtue constantly increase, they fully bring sentient beings to maturity, adorn a Buddha-land, and gradually realize omniscient knowledge.

Subhuti! This is called skillful means. Any great bodhisattva who accomplishes such skillful means will, whatever they undertake, certainly realize omniscient knowledge. Such supreme skillful means are all accomplished through prajnaparamita.

Therefore, Subhuti! Great bodhisattvas should diligently train in profound prajnaparamita and, whatever they do, seek no reward. Those who can diligently train in profound prajnaparamita in this way can swiftly realize omniscient knowledge.

LXXII. CHAPTER ON TRAINING IN ALL DHARMAS

01

At that time, the Venerable Subhuti again addressed the Buddha:

– Blessed One! Great bodhisattvas who have accomplished such supreme wisdom can accept and practice the profound and pure Dharma, yet they do not appropriate its supreme fruition.

The Buddha said to Subhuti:

– So it is! So it is! It is just as you say. Great bodhisattvas who have accomplished such supreme wisdom can accept and practice the profound and pure Dharma, yet they do not appropriate its supreme fruition. Why is this? Because these great bodhisattvas do not disturb the intrinsic nature of dharmas.

The Venerable Subhuti said:

– Blessed One! The intrinsic nature of which dharmas are these great bodhisattvas able not to disturb?

The Buddha said to Subhuti:

– These great bodhisattvas are able not to disturb the intrinsic nature of the absence of intrinsic nature.

The Venerable Subhuti again addressed the Buddha:

– Which absence of intrinsic nature is it whose intrinsic nature these great bodhisattvas are able not to disturb?

The Buddha said to Subhuti:

– This great bodhisattva is able to remain unmoved by the intrinsic nature of form; is able to remain unmoved by the intrinsic nature of feeling, perception, formations, and consciousness; is able to remain unmoved by the intrinsic nature of the eye ayatana through the mind ayatana; is able to remain unmoved by the intrinsic nature of the form ayatana through the Dharma ayatana; is able to remain unmoved by the intrinsic nature of the eye dhatu through the mind dhatu; is able to remain unmoved by the intrinsic nature of the form dhatu through the Dharma dhatu; is able to remain unmoved by the intrinsic nature of the eye-consciousness dhatu through the mind-consciousness dhatu; is able to remain unmoved by the intrinsic nature of eye-contact through mind-contact; is able to remain unmoved by the intrinsic nature of the feelings arising with eye-contact as condition, through the feelings arising with mind-contact as condition; is able to remain unmoved by the intrinsic nature of the perfection of generosity through the perfection of prajnaparamita; is able to remain unmoved by the intrinsic nature of the four meditative absorptions, the four immeasurables, and the four formless concentrations; is able to remain unmoved by the intrinsic nature of the four foundations of mindfulness through the Noble Eightfold Path; is able to remain unmoved by the intrinsic nature of the three gates of liberation; is able to remain unmoved by the intrinsic nature of the eight liberations and the nine successive concentrations; and is able to remain unmoved by the intrinsic nature of the Tathagata’s ten powers through the eighteen distinctive qualities of a Buddha. Thus, up to and including the wisdom of all-knowing wisdom, this great bodhisattva is able to remain unmoved by its intrinsic nature, and is able to remain unmoved by the intrinsic nature of all conditioned and unconditioned realms. Why is this? Because these dharmas are without intrinsic nature. Great bodhisattvas remain unmoved by the intrinsic nature of this absence of intrinsic nature, for absence of intrinsic nature cannot realize absence of intrinsic nature.

The Venerable Subhuti said to the Buddha:

– Blessed One! Can a dharma possessing intrinsic nature realize a dharma possessing intrinsic nature?

The Buddha said:

– It cannot!

– Blessed One! Can a dharma without intrinsic nature realize a dharma possessing intrinsic nature?

The Buddha said:

– It cannot!

– Blessed One! Can a dharma possessing intrinsic nature realize a dharma without intrinsic nature?

The Buddha said:

– It cannot!

– Blessed One! Can a dharma without intrinsic nature realize a dharma without intrinsic nature?

The Buddha said:

– It cannot!

– Blessed One! If so, a dharma possessing intrinsic nature cannot directly contemplate a dharma possessing intrinsic nature; a dharma without intrinsic nature cannot directly contemplate a dharma possessing intrinsic nature; a dharma possessing intrinsic nature cannot directly contemplate a dharma without intrinsic nature; and a dharma without intrinsic nature cannot directly contemplate a dharma without intrinsic nature. Then could it be that the Blessed One has neither attainment nor direct contemplation?

The Buddha said:

– Subhuti! The Blessed One indeed has attainment and direct contemplation, but these are apart from the four propositions.

– Blessed One! How can there be attainment and direct contemplation apart from the four propositions?

– Subhuti! Whether attainment or contemplation, it is neither existent nor nonexistent, and all conceptual proliferations are utterly extinguished. Therefore, I say that there are attainment and direct contemplation, yet they are apart from the four propositions.

The Venerable Subhuti again said to the Buddha:

– What do great bodhisattvas take as conceptual proliferation?

The Buddha said to Subhuti:

– When great bodhisattvas contemplate form through consciousness as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, or secluded or not secluded, that is conceptual proliferation. When they contemplate the eye ayatana through the mind ayatana as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, or secluded or not secluded, that is conceptual proliferation. When they contemplate the form ayatana through the Dharma ayatana as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, or secluded or not secluded, that is conceptual proliferation. When they contemplate the eye dhatu through the mind dhatu as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, or secluded or not secluded, that is conceptual proliferation. When they contemplate the form dhatu through the Dharma dhatu as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, or secluded or not secluded, that is conceptual proliferation. When they contemplate the eye-consciousness dhatu through the mind-consciousness dhatu as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, or secluded or not secluded, that is conceptual proliferation. When they contemplate eye-contact through mind-contact as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, or secluded or not secluded, that is conceptual proliferation. When they contemplate the feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, or secluded or not secluded, that is conceptual proliferation. When they contemplate the earth dhatu through the mind-consciousness dhatu as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, or secluded or not secluded, that is conceptual proliferation. When they contemplate the causal condition through the dominant condition as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, or secluded or not secluded, that is conceptual proliferation. When they contemplate ignorance through aging and death as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, or secluded or not secluded, that is conceptual proliferation. When they contemplate the perfection of generosity through the perfection of prajna as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, or secluded or not secluded, that is conceptual proliferation. When they contemplate internal emptiness through the emptiness of the intrinsic nature of non-nature as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, or secluded or not secluded, that is conceptual proliferation. When they contemplate suchness through the inconceivable realm as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, or secluded or not secluded, that is conceptual proliferation. When they contemplate the Noble Truths of suffering, its origin, its cessation, and the path as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, or secluded or not secluded, that is conceptual proliferation. When they contemplate the four foundations of mindfulness through the Noble Eightfold Path as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, or secluded or not secluded, that is conceptual proliferation. When they contemplate the four dhyanas, the four immeasurables, and the four formless absorptions as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, or secluded or not secluded, that is conceptual proliferation. When they contemplate the eight liberations through the ten totalities as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, or secluded or not secluded, that is conceptual proliferation. When they contemplate the liberation gates of emptiness, signlessness, and wishlessness as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, or secluded or not secluded, that is conceptual proliferation. When they contemplate the Ground of Pure Contemplation through the Tathagata Ground as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, or secluded or not secluded, that is conceptual proliferation. When they contemplate the Ground of Utmost Joy through the Dharma Cloud Ground as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, or secluded or not secluded, that is conceptual proliferation. When they contemplate all dharani gateways and samadhi gateways as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, or secluded or not secluded, that is conceptual proliferation. When they contemplate the five kinds of eyes and the six superknowledges as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, or secluded or not secluded, that is conceptual proliferation. When they contemplate the Tathagata’s ten powers through the eighteen distinctive qualities of a Buddha as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, or secluded or not secluded, that is conceptual proliferation. When they contemplate the thirty-two excellent marks and the eighty minor characteristics of a Great Being as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, or secluded or not secluded, that is conceptual proliferation. When they contemplate the Dharma of never losing mindfulness and the nature of constant equanimity as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, or secluded or not secluded, that is conceptual proliferation. When they contemplate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, or secluded or not secluded, that is conceptual proliferation. When they contemplate the fruit of stream-entry through the bodhi of a pratyekabuddha as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, or secluded or not secluded, that is conceptual proliferation. When they contemplate all the practices of great bodhisattvas as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, or secluded or not secluded, that is conceptual proliferation.

To contemplate the unsurpassed, complete enlightenment of the Buddhas as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or non-quiescent, secluded or non-secluded—this is conceptual proliferation. To contemplate the knowledge of all-knowing wisdom as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or non-quiescent, secluded or non-secluded—this is conceptual proliferation.

Furthermore, Subhuti! If a great bodhisattva thinks, “I must fully comprehend the Noble Truth of Suffering; I must forever abandon this Noble Truth of the Origin of Suffering; I must realize the Noble Truth of Cessation; I must cultivate the Noble Truth of the Path,” this is conceptual proliferation. Or if one thinks, “I must cultivate the four dhyanas, the four immeasurables, and the four formless absorptions,” this is conceptual proliferation.

Or if one thinks, “I must cultivate the four foundations of mindfulness through the Noble Eightfold Path,” this is conceptual proliferation. Or if one thinks, “I must cultivate the liberation gateways of emptiness, signlessness, and wishlessness,” this is conceptual proliferation. Or if one thinks, “I must cultivate the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totality spheres,” this is conceptual proliferation.

Or if one thinks, “I must transcend the fruit of stream-entry through the enlightenment of a pratyekabuddha,” this is conceptual proliferation. Or if one thinks, “I must practice the perfection of generosity through the perfection of prajna,” this is conceptual proliferation. Or if one thinks, “I must abide in inner emptiness through the emptiness of the absence of intrinsic nature,” this is conceptual proliferation.

Or if one thinks, “I must abide in suchness through the inconceivable realm,” this is conceptual proliferation. Or if one thinks, “I must enter the bodhisattva’s rightly established state free from arising,” this is conceptual proliferation. Or if one thinks, “I must perfect the ten bodhisattva grounds,” this is conceptual proliferation.

Or if one thinks, “I must engender all dharani gateways and samadhi gateways,” this is conceptual proliferation. Or if one thinks, “I must engender the five kinds of eyes and the six superknowledges,” this is conceptual proliferation. Or if one thinks, “I must engender the ten powers of a Tathagata through the eighteen distinctive qualities of a Buddha,” this is conceptual proliferation.

Or if one thinks, “I must perfect the thirty-two excellent marks and the eighty minor characteristics of a Great Being,” this is conceptual proliferation. Or if one thinks, “I must engender the quality of never forgetting and the disposition of perpetual equanimity,” this is conceptual proliferation. Or if one thinks, “I must engender all-knowledge, knowledge of the aspects of the paths, and knowledge of all aspects,” this is conceptual proliferation.

Or if one thinks, “I must practice all the practices of a great bodhisattva,” this is conceptual proliferation. Or if one thinks, “I must realize the unsurpassed, complete enlightenment of the Buddhas,” this is conceptual proliferation. Or if one thinks, “I must adorn Buddha-fields and bring sentient beings to maturity,” this is conceptual proliferation.

Or if one thinks, “I must attain the knowledge of all-knowing wisdom,” this is conceptual proliferation. Or if one thinks, “I must forever sever the entire continuum of habitual tendencies associated with the afflictions,” this is conceptual proliferation.

Subhuti! Great bodhisattvas take all such varieties of discrimination to be conceptual proliferation.

Furthermore, Subhuti! When practicing the profound prajnaparamita, great bodhisattvas should contemplate form through consciousness as permanent or impermanent, pleasant or painful, self or non-self, clean or defiled, quiescent or non-quiescent, secluded or non-secluded; none of these can be conceptually proliferated, and therefore they should not conceptually proliferate. In this way, up to and including contemplating whether the knowledge of all-knowing wisdom is attained or not attained, none of these can be conceptually proliferated, and therefore they should not conceptually proliferate.

They should contemplate whether the entire continuum of habitual tendencies associated with the afflictions must be forever severed or need not be forever severed; neither can be conceptually proliferated, and therefore they should not conceptually proliferate.

Furthermore, Subhuti! When practicing the profound prajnaparamita, great bodhisattvas should contemplate all such dharmas and sentient beings as incapable of being conceptually proliferated; therefore, they should not conceptually proliferate. Why? Because regarding all dharmas and all sentient beings, existence cannot conceptually proliferate existence; existence cannot conceptually proliferate nonexistence; nonexistence cannot conceptually proliferate nonexistence; and nonexistence cannot conceptually proliferate existence. Apart from the natures of existence and nonexistence, the person who conceptually proliferates, the dharma conceptually proliferated, the place of conceptual proliferation, and the time of conceptual proliferation are all unattainable.

Therefore, Subhuti! Form does not conceptually proliferate, nor do feeling, perception, formations, and consciousness conceptually proliferate. In this way, up to and including the knowledge of all-knowing wisdom, none conceptually proliferates; nor does the forever severing of the continuum of habitual tendencies associated with the afflictions conceptually proliferate.

Thus, Subhuti! Great bodhisattvas should practice the profound prajnaparamita free from conceptual proliferation.

The Venerable Subhuti asked:

– Blessed One! When practicing the profound prajnaparamita, how do great bodhisattvas contemplate form, feeling, perception, formations, and consciousness, up to and including the knowledge of all-knowing wisdom and the forever severing of the continuum of habitual tendencies associated with the afflictions, as all incapable of being conceptually proliferated, and therefore refrain from conceptual proliferation?

The Buddha said to Subhuti:

– When practicing the profound prajnaparamita, great bodhisattvas should contemplate form as lacking intrinsic nature; feeling, perception, formations, and consciousness also lack intrinsic nature. In this way, up to and including the knowledge of all-knowing wisdom, they should contemplate it as lacking intrinsic nature; the forever severing of the continuum of habitual tendencies associated with the afflictions also lacks intrinsic nature. If a dharma lacks intrinsic nature, it cannot be conceptually proliferated.

Therefore, Subhuti! Form, feeling, perception, formations, and consciousness cannot be conceptually proliferated. Hence, great bodhisattvas should not conceptually proliferate. In this way, up to and including the knowledge of all-knowing wisdom and the forever severing of the continuum of habitual tendencies associated with the afflictions, none can be conceptually proliferated. Therefore, great bodhisattvas should not conceptually proliferate.

Subhuti! If great bodhisattvas can thus remain free from every conceptual proliferation regarding all dharmas and practice the skillful means of the profound prajnaparamita, they then enter the bodhisattva’s rightly established state free from arising. Once they have entered it, they can swiftly attain the knowledge of all-knowing wisdom.

Fascicle 464

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