大般若波羅蜜多經

02

Śāriputra! When great bodhisattvas practice prajnaparamita, they know in accordance with reality that the nature of all dharmas cannot be apprehended. That is to say, prajnaparamita through the perfection of generosity cannot be apprehended.

Form through consciousness cannot be apprehended. The eye ayatana through the mind ayatana cannot be apprehended. The form ayatana through the dharma ayatana cannot be apprehended.

The eye dhatu through the mind dhatu cannot be apprehended. The form dhatu through the dharma dhatu cannot be apprehended. The eye-consciousness dhatu through the mind-consciousness dhatu cannot be apprehended.

Eye-contact through mind-contact cannot be apprehended. The feelings arising with eye-contact as condition, through the feelings arising with mind-contact as condition, cannot be apprehended.

The earth dhatu through the consciousness dhatu cannot be apprehended. The causal condition through the dominant condition cannot be apprehended. Dharmas arising from conditions cannot be apprehended. Ignorance through aging and death cannot be apprehended. Inner emptiness through the emptiness of the absence of intrinsic nature cannot be apprehended. Suchness through the inconceivable realm cannot be apprehended.

The Noble Truths of suffering, its origin, its cessation, and the path cannot be apprehended. The four foundations of mindfulness through the eightfold noble path cannot be apprehended. The four dhyanas, the four immeasurables, and the four formless absorptions cannot be apprehended. The eight liberations through the ten totalities cannot be apprehended. The liberation gateways of emptiness, signlessness, and wishlessness cannot be apprehended.

The Ground of Pure Contemplation through the Tathagata Ground cannot be apprehended. The Ground of Great Joy through the Dharma Cloud Ground cannot be apprehended. All dharani gateways and samadhi gateways cannot be apprehended. The five kinds of eyes and the six superknowledges cannot be apprehended. The Tathagata’s ten powers through the eighteen distinctive qualities of a Buddha cannot be apprehended. The thirty-two excellent marks and eighty subsidiary characteristics of a Great Being cannot be apprehended. The Dharma of never forgetting and the nature of constant equanimity cannot be apprehended. All-knowledge, knowledge of the aspects of the paths, and knowledge of all aspects cannot be apprehended.

The fruit of stream-entry through the awakening of a pratyekabuddha cannot be apprehended. All practices of great bodhisattvas cannot be apprehended. The unsurpassed, complete awakening of all Buddhas cannot be apprehended. All ordinary beings, shravakas, pratyekabuddhas, bodhisattvas, and Tathagatas cannot be apprehended.

Śāriputra! Because great bodhisattvas practicing prajnaparamita know in accordance with reality that the nature of all dharmas cannot be apprehended, they are unobstructed with regard to all dharmas.

Śāriputra! That perfection which cannot be apprehended is precisely the unobstructed perfection. Such an unobstructed perfection is precisely prajnaparamita. Great bodhisattvas should train in this way.

Śāriputra! If great bodhisattvas train well in this way, they attain nothing whatsoever with regard to all dharmas. Even the training itself cannot be attained, much less unsurpassed, complete awakening; much less prajnaparamita; and much less the dharmas of ordinary beings, shravakas, pratyekabuddhas, bodhisattvas, and Buddhas. Why is this? Śāriputra! It is because not even the slightest dharma truly possesses intrinsic nature. Since all dharmas lack intrinsic nature, what are the dharmas of ordinary beings? What are the dharmas of stream-enterers? What are the dharmas of once-returners? What are the dharmas of non-returners? What are the dharmas of arhats? What are the dharmas of pratyekabuddhas? What are the dharmas of bodhisattvas? What are the dharmas of Tathagatas?

Śāriputra! Since such dharmas cannot be attained, on the basis of what dharmas could a pudgala be designated? Since a pudgala cannot be attained, how could one say, ‘This is an ordinary being; this is a stream-enterer; this is a once-returner; this is a non-returner; this is an arhat; this is a pratyekabuddha; this is a bodhisattva; this is a Tathagata’?

At that time, Śāriputra said:

“Blessed One! If all dharmas lack intrinsic nature and are not truly existent, then on the basis of what can it be known, ‘This is an ordinary being; these are the dharmas of an ordinary being,’ and, in full, ‘This is a Tathagata; these are the dharmas of a Tathagata’?”

The Buddha said:

“Śāriputra! What do you think? Is form truly existent, whether in the past or the present, as foolish ordinary beings apprehend it?

Are feeling, perception, volitional formations, and consciousness truly existent, whether in the past or the present, as foolish ordinary beings apprehend them? Thus, continuing in this way, are all the practices of great bodhisattvas truly existent, whether in the past or the present, as foolish ordinary beings apprehend them? Is the unsurpassed, complete awakening of all Buddhas truly existent, whether in the past or the present, as foolish ordinary beings apprehend it?

Are ordinary beings, stream-enterers, once-returners, non-returners, arhats, pratyekabuddhas, bodhisattvas, and Buddhas truly existent, whether in the past or the present, as foolish ordinary beings apprehend them?”

Śāriputra replied:

“No, Blessed One! Such apprehension exists only because foolish ordinary beings are confused and deluded.”

The Buddha said:

“Śāriputra! When great bodhisattvas practice prajnaparamita, through skillful means, although they contemplate all dharmas as lacking intrinsic nature and as not truly existent, they nevertheless rely upon conventional truth to seek and advance toward unsurpassed, complete awakening. For the sake of sentient beings, they skillfully expound the Dharma, enabling them to acquire right understanding and free themselves from all delusions.”

Śāriputra again addressed the Buddha:

“Blessed One! When great bodhisattvas practice prajnaparamita, how do they employ skillful means so that, although they contemplate all dharmas as lacking intrinsic nature and as not truly existent, they nevertheless rely upon conventional truth to seek and advance toward unsurpassed, complete awakening, and, for the sake of sentient beings, skillfully expound the Dharma, enabling them to acquire right understanding and free themselves from all delusions?”

The Buddha said:

“Śāriputra! When great bodhisattvas practice prajnaparamita, they accomplish skillful means in this way: They do not perceive even the slightest real dharma in which they could abide. By abiding therein, obstructions would arise. Because of those obstructions, they would regress. Because of that regression, their minds would become weak and inferior. Because their minds became weak and inferior, indolence would arise.

“Śāriputra! Because all dharmas are not truly existent, are free from self and what belongs to self, take the absence of intrinsic nature as their intrinsic nature, are originally empty and quiescent, and have empty and quiescent characteristics, it is only foolish ordinary beings, confused and deluded, who cling to the form skandha through the consciousness skandha. They cling to the eye ayatana through the mind ayatana.

They cling to the form ayatana through the dharma ayatana. They cling to the eye dhatu through the mind dhatu. They cling to the form dhatu through the dharma dhatu.

They cling to the eye-consciousness dhatu through the mind-consciousness dhatu. They cling to eye-contact through mind-contact. They cling to the feelings arising with eye-contact as condition, through the feelings arising with mind-contact as condition.

“They cling to the earth dhatu through the consciousness dhatu. They cling to the causal condition through the dominant condition. They cling to dharmas arising from conditions.

They cling to ignorance through aging and death. They cling to the perfection of generosity through prajnaparamita. They cling to inner emptiness through the emptiness of the absence of intrinsic nature.

They cling to suchness through the inconceivable realm. They cling to the Noble Truths of suffering, its origin, its cessation, and the path. They cling to the four foundations of mindfulness through the eightfold noble path.

They cling to the four dhyanas, the four immeasurables, and the four formless absorptions. They cling to the eight liberations through the ten totalities. They cling to the liberation gateways of emptiness, signlessness, and wishlessness.”

They cling to the Ground of Pure Contemplation through the Ground of the Tathagata. They cling to the Ground of Extreme Joy through the Ground of the Dharma Cloud. They cling to all dharani gateways and samadhi gateways. They cling to the five kinds of eyes and the six superknowledges. They cling to the Tathagata’s ten powers through the eighteen distinctive qualities of a Buddha. They cling to the thirty-two excellent marks and the eighty beautiful characteristics of a Great Being. They cling to the quality of never forgetting and the nature of constant equanimity. They cling to the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

They cling to the fruit of stream-entry through the enlightenment of a pratyekabuddha. They cling to all the practices of great bodhisattvas. They cling to the unsurpassed, complete enlightenment of the Buddhas. They cling to ordinary beings, stream-enterers, once-returners, non-returners, arhats, pratyekabuddhas, bodhisattvas, and Tathagatas.

For this reason, great bodhisattvas contemplate all dharmas as truly nonexistent and free from self and what belongs to a self; all take the absence of intrinsic nature as their intrinsic nature, are originally empty and quiescent, and have tranquil individual characteristics. Practicing the profound prajnaparamita in this way, they establish themselves like illusionists and teach the Dharma for sentient beings. To the miserly and covetous, they teach giving; to those who violate the precepts, they teach pure moral discipline; to the wrathful, they teach patient acceptance. To the indolent, they teach diligence; to those whose minds are distracted, they teach meditative concentration; and to the deluded, they teach prajna.

After establishing sentient beings in giving through prajnaparamita, these great bodhisattvas further teach them the sublime noble Dharma that enables one to escape birth and death. They cause sentient beings to rely upon it in their cultivation and study, thereby attaining the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, or the fruit of a pratyekabuddha; entering the bodhisattva’s certainty of freedom from birth; abiding on the stage of a great bodhisattva; or realizing unsurpassed, complete enlightenment.

At that time, Shariputra again addressed the Buddha:

“Blessed One! When great bodhisattvas practice the profound prajnaparamita, why is this not called attainment? Sentient beings truly do not exist, yet the bodhisattvas establish them in the perfection of giving through the perfection of prajna. They further expound to them the sublime noble Dharma that enables one to escape birth and death, causing them to attain the fruit of stream-entry through the realization of unsurpassed, complete enlightenment.”

The Buddha said:

“Shariputra! When great bodhisattvas practice the profound prajnaparamita, they truly apprehend nothing whatsoever with regard to sentient beings. Why is this? Shariputra, when these great bodhisattvas practice the profound prajnaparamita, they do not perceive even the slightest sentient being that can be apprehended. It is only by worldly convention that they are provisionally designated ‘sentient beings.’

“Shariputra! When great bodhisattvas practice the profound prajnaparamita, they abide in the two truths and expound the true Dharma for sentient beings. What are called the two truths? The first is conventional truth. The second is ultimate truth.

“Shariputra! Although within these two truths all sentient beings that are presented and described are utterly unapprehensible, when great bodhisattvas practice the profound prajnaparamita, they skillfully employ expedient means and proclaim the true Dharma for sentient beings. Having heard the true Dharma, those sentient beings clearly understand that even in the present life no self can be apprehended, much less the fruit they seek to realize or a person who realizes it.

“Thus, Shariputra, when great bodhisattvas practice the profound prajnaparamita, they skillfully employ expedient means. Although they proclaim the true Dharma for sentient beings, causing them to cultivate right conduct and realize the fruits, their minds perceive absolutely nothing as attained, for they have fully comprehended that all dharmas are utterly unapprehensible.”

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

“Blessed One! Although these great bodhisattvas apprehend in dharmas neither a nature of oneness nor a nature of difference, neither a common nature nor a particular nature, they nevertheless don such armor of great merit. Because they don such armor of great merit, they do not manifest in the desire realm, do not manifest in the form realm, do not manifest in the formless realm, do not manifest in the conditioned realm, and do not manifest in the unconditioned realm.

Although they teach and transform sentient beings, causing them to escape the three realms, they apprehend absolutely nothing whatsoever with regard to sentient beings; nor do they perceive any sentient being who is fashioned. Because they do not perceive any sentient being who is fashioned, there is neither bondage nor release. Because there is neither bondage nor release, there is neither defilement nor purity.

Because there is neither defilement nor purity, the distinctions among the various realms are not known. Because the distinctions among the various realms are not known, there is neither karma nor affliction. Because there is neither karma nor affliction, there is no ripened fruit.

Since there is no ripened fruit, how could there be a self or sentient beings wandering through the various destinies, with their various classes appearing in the three realms…?”

The Buddha said:

“Shariputra! So it is! So it is! It is exactly as you have said.

“Shariputra! If sentient beings formerly existed but afterward did not, then bodhisattvas and Buddhas would all be mistaken. If the realms of birth and death formerly existed but afterward did not, then bodhisattvas and Buddhas would likewise be mistaken.

The proposition that they formerly did not exist but afterward came into existence is also incorrect. Therefore, Shariputra, whether a Buddha appears in the world or does not appear in the world, the characteristics of dharmas eternally abide; suchness, the dharma realm, and the nature free from falsehood ultimately never change. This is because the nature of all dharmas, the dharma realm, the abiding of dharmas, the fixed order of dharmas, suchness, the reality limit, the nature free from falsehood, and the unchanging nature are all like space.

Within these, even a self and so forth cannot be apprehended, much less dharmas such as form and so forth. Since dharmas such as form and so forth cannot be apprehended, how could there be realms of birth and death? Since the realms of birth and death cannot be apprehended, how could there be the maturation of sentient beings and their liberation?

These are said to exist only provisionally, in dependence upon worldly convention.

“Shariputra! From Buddhas of the past, great bodhisattvas heard that the intrinsic nature of all dharmas is empty, but that sentient beings alone mistakenly cling to them. Therefore, after hearing this, great bodhisattvas gather their thoughts and contemplate in accordance with reality. In order to liberate sentient beings from their mistaken clinging, they seek and advance toward unsurpassed, complete enlightenment. While seeking and advancing toward unsurpassed, complete enlightenment, a great bodhisattva does not think: ‘With regard to this Dharma, I have attained or shall attain it, and I have caused or shall cause those sentient beings to transcend their attachment to the sufferings of birth and death.’

“Shariputra! In order to liberate sentient beings from mistaken clinging, these great bodhisattvas don the armor of merit adorned with great vows. Courageously and earnestly making right effort, they are free from attachment and do not retreat from or abandon unsurpassed, complete enlightenment. They no longer harbor doubts about unsurpassed, complete enlightenment, wondering: ‘Shall I realize it or shall I not?’ They remain solely mindful of this: ‘I shall certainly realize the unsurpassed, complete enlightenment that I seek and bring genuine benefit to sentient beings; that is, I shall free them from delusion and error and deliver them from wandering through the various realms and undergoing the sufferings of birth and death.’

“Shariputra! Although great bodhisattvas free sentient beings from delusion and error and deliver them from the realms of birth and death, there is nothing whatsoever attained. Such a deed is spoken of as existing only in dependence upon worldly convention.

“Shariputra! It is like an illusionist or his disciple who, relying on the art of Indra’s Net, magically creates countless hundreds of thousands of kotis of sentient beings, and then magically produces all kinds of supremely exquisite food and gives it to those sentient beings until they are all fully satisfied. Having done this, the illusionist proclaims: ‘I have accumulated a vast store of merit.’

“Shariputra, what do you think? Did that illusionist, or his disciple, truly cause sentient beings to become fully satisfied?”

Shariputra replied:

“No, World-Honored One.”

The Buddha said:

“Shariputra, the great bodhisattvas are also just so. From the time they first arouse the aspiration, wishing to benefit sentient beings, they cultivate the perfection of giving through the perfection of prajna. They abide in inner emptiness through the emptiness of the absence of intrinsic nature.

They abide in suchness through the inconceivable realm. They abide in the noble truths of suffering, its origin, its cessation, and the path. They cultivate the four establishments of mindfulness through the Noble Eightfold Path.

They cultivate the four dhyanas, the four immeasurables, and the four formless absorptions. They cultivate the eight liberations through the ten totalities. They cultivate the Dharma gates of liberation of emptiness, signlessness, and wishlessness.

They cultivate the Ground of Utmost Joy through the Ground of the Dharma Cloud. They cultivate all dharani gates and samadhi gates. They cultivate the five kinds of eyes and the six superknowledges.

They cultivate the ten powers of a Tathagata through the eighteen distinctive qualities of a Buddha. They cultivate the thirty-two excellent marks and the eighty admirable characteristics of a Great Being. They cultivate the Dharma of never losing mindfulness and the nature of constant equanimity.

They cultivate the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects. They perfect the bodhisattva path to great enlightenment, bring sentient beings to maturity, and purify Buddha lands.

“Shariputra, although the great bodhisattvas perform these deeds, they apprehend absolutely nothing in sentient beings or in any dharma. Nor do they think, ‘Through this Dharma I shall discipline these kinds of sentient beings, causing them to abandon deluded attachments and no longer wander through birth and death in the various realms.’”

At that time, the Venerable Subhuti addressed the Buddha:

“World-Honored One, why is this called the bodhisattva path to great enlightenment, through the cultivation of which great bodhisattvas, using skillful means, bring sentient beings to maturity, purify Buddha lands, and swiftly realize unsurpassed, complete enlightenment?”

The Buddha said:

“Subhuti, from the time they first arouse the aspiration, great bodhisattvas practice the perfection of giving through the perfection of prajna; practice inner emptiness through the emptiness of the absence of intrinsic nature; practice suchness through the inconceivable realm; practice the noble truths of suffering, its origin, its cessation, and the path; practice the four establishments of mindfulness through the Noble Eightfold Path; practice the four dhyanas, the four immeasurables, and the four formless absorptions; practice the eight liberations through the ten totalities; practice the Dharma gates of liberation of emptiness, signlessness, and wishlessness; practice the Ground of Utmost Joy through the Ground of the Dharma Cloud; practice all dharani gates and samadhi gates;

practice the five kinds of eyes and the six superknowledges; practice the ten powers of a Tathagata through the eighteen distinctive qualities of a Buddha; practice the Dharma of never losing mindfulness and the nature of constant equanimity; and practice the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects.

These and immeasurable, boundless other Buddha-dharmas are all the bodhisattva path to great enlightenment.

“Great bodhisattvas cultivate this path and, using skillful means, bring sentient beings to maturity, purify Buddha lands, and swiftly realize unsurpassed, complete enlightenment, yet they entertain no perception of sentient beings, no perception of Buddha lands, and so forth.”

The Venerable Subhuti again addressed the Buddha:

“World-Honored One, when great bodhisattvas cultivate the perfection of giving, how do they use skillful means to bring sentient beings to maturity?”

The Buddha said:

“Subhuti, when a great bodhisattva cultivates the perfection of giving with skillful means, he personally practices giving and also encourages others to practice giving. He earnestly instructs and teaches them, saying, ‘Good sons, do not become attached to the act of giving. If you become attached to giving, you will again assume a body.

If you assume another body, you will consequently continue wandering in cyclic existence and undergo immeasurable, severe suffering. Good sons, within ultimate truth there is absolutely no act of giving, nor is there any giver, recipient, gift, or fruit of giving. All such dharmas are empty in their intrinsic nature.

Within the emptiness of intrinsic nature, there is no dharma that can be apprehended. Even the emptiness of all dharmas cannot be apprehended.’

“Thus, Subhuti, when great bodhisattvas cultivate the perfection of giving, although they personally give to sentient beings and also encourage others to give, the act of giving, the giver, the recipient, the gift, and the fruit of giving are all unapprehendable to them. Such a perfection of giving is called the perfection of nonapprehension.

“Subhuti, by means of skillful means, that great bodhisattva teaches and transforms sentient beings through this Dharma of nonapprehension, causing them to abide in the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, the enlightenment of a pratyekabuddha, or to advance toward unsurpassed, complete enlightenment.

“Thus, Subhuti, when great bodhisattvas cultivate the perfection of giving, they bring sentient beings to maturity and enable them to obtain great benefit.

“Subhuti, that great bodhisattva personally practices giving and also encourages others to practice giving. He does not praise practices contrary to the Dharma of giving, but joyfully commends those who practice giving.

“Subhuti, after practicing giving in this manner, that great bodhisattva is born into a great Kshatriya family, or a great Brahmin family, or a great householder family rich in wealth and treasures. Or he becomes the prosperous and sovereign minor king of a small country, the prosperous and sovereign great king of a large country, or a prosperous and sovereign wheel-turning king ruling the four continents. Having been born into such honored circumstances, that great bodhisattva draws sentient beings to himself by means of the four ways of gathering beings.

First, he teaches sentient beings to abide in giving, through the causes and conditions of which their minds become harmonious and peaceful. He next causes them to abide in pure morality, patient acceptance, diligence, dhyana, and prajna. He further causes them to abide in the four dhyanas, the four immeasurables, and the four formless absorptions.

He further causes them to abide in the four establishments of mindfulness through the Noble Eightfold Path. He further causes them to abide in the Dharma gates of liberation of emptiness, signlessness, and wishlessness.

“After that great bodhisattva has caused sentient beings to abide in such wholesome dharmas, he enables them to enter the certainty of the right nature and attain the fruit of stream-entry through the fruit of arhatship; or he enables them to enter the certainty of the right nature and gradually realize the enlightenment of a pratyekabuddha; or he enables them to enter the certainty of the right nature, gradually cultivate and train in the bodhisattva grounds, and swiftly advance toward unsurpassed, complete enlightenment.

“He further teaches them, saying, ‘Good sons, you should make the aspiration to swiftly realize unsurpassed, complete enlightenment and perform supreme deeds that benefit sentient beings. Sentient beings engage in false discrimination and cling to dharmas that are entirely devoid of intrinsic nature as possessing intrinsic nature. Because of this inverted and false attachment to existence, you should constantly apply yourselves with diligent effort to eliminate your own delusions and also encourage others to eliminate their delusions. Liberate yourselves from birth and death, and also enable others to escape birth and death. Attain great benefit yourselves, and also enable others to attain great benefit.’”

Subhuti! Great bodhisattvas should always cultivate the perfection of giving in this way. Because they cultivate the perfection of giving, from the time they first arouse the aspiration until they attain unsurpassed, complete enlightenment, they do not fall into the lower realms or become impoverished and lowly in remote borderlands.

Wishing to benefit sentient beings, life after life they are born in the human realm as wheel-turning kings, wealthy, honored, and sovereign, bringing benefit to many. Why is this? Because they obtain such results in accordance with the power of their karma.

That is, when such a bodhisattva becomes a wheel-turning king and sees beggars approaching, he immediately thinks: “For what purpose do I wander through birth and death and become a wheel-turning king? While abiding within birth and death, could it be that I would fail to benefit sentient beings after obtaining such an excellent result? Apart from this, I have nothing else to do!” Having reflected thus, the bodhisattva tells the beggars: “Whatever you need, I shall give you.

When you take these things, take them as though they were your own; do not think that I am giving them to you. Why? Because it is through you that I gain benefit and have obtained this body endowed with abundant wealth and possessions.

Therefore, these possessions exist because of you. Take and use them as you wish, or give them to others; harbor no hesitation.”

When a great bodhisattva has such compassion for sentient beings, he will soon perfect great compassion without an object. Because this great compassion is soon perfected, although he constantly benefits immeasurable sentient beings, with regard to sentient beings he apprehends absolutely nothing, nor does he apprehend any excellent result. The bodhisattva clearly knows this, yet in accordance with worldly convention he speaks of performing various deeds that benefit sentient beings. He also knows in accordance with reality that all such deeds are like echoes: although they appear as though they exist, they are not real. Therefore, the bodhisattva grasps none of the dharmas.

Subhuti! Great bodhisattvas should always cultivate the perfection of giving in this way: they give to sentient beings yet entertain absolutely no thought of doing so. They give even their own bones and flesh, how much more would they not relinquish external possessions! Bodhisattvas give all manner of possessions and embrace sentient beings, enabling them swiftly to be liberated from birth, aging, sickness, and death.

The Venerable Subhuti said to the Buddha:

“World-Honored One! What possessions embrace sentient beings and enable them swiftly to be liberated from birth, aging, sickness, and death?”

The Buddha said:

“Subhuti! They are the possessions of the perfection of giving through the perfection of prajna; the possessions of inner emptiness through the emptiness of the self-nature of nonexistence; the possessions of suchness through the inconceivable realm; the possessions of the noble truths of suffering, its origin, its cessation, and the path; the possessions of the four establishments of mindfulness through the Noble Eightfold Path; the possessions of the four dhyanas, the four immeasurables, and the four formless absorptions; the possessions of the eight liberations through the ten totalities; the possessions of the liberation gates of emptiness, signlessness, and wishlessness; the possessions of the Stage of Pure Contemplation through the Stage of the Tathagata;

the possessions of the Stage of Great Joy through the Stage of the Dharma Cloud; the possessions of all dharani gates and samadhi gates; the possessions of the five kinds of eyes and the six superknowledges; the possessions of the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha; the possessions of the Dharma of unfailing recollection and the nature of constant equanimity; the possessions of the knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects; the possessions of the fruit of stream-entry through the enlightenment of a pratyekabuddha; the possessions of all practices of great bodhisattvas; and the possession of the unsurpassed, complete enlightenment of all Buddhas.

“Subhuti! Such possessions of wholesome dharmas embrace sentient beings and enable them swiftly to be liberated from birth, aging, sickness, and death. Great bodhisattvas always use such kinds of possessions to embrace sentient beings and enable them swiftly to be liberated from birth, aging, sickness, and death.

“Furthermore, Subhuti! Great bodhisattvas who abide in the perfection of giving practice giving themselves and also encourage sentient beings to practice giving. If they then see sentient beings violating the pure precepts, they feel immense compassion for them and instruct them:

“‘You should now undertake and uphold the pure precepts. I shall give you all kinds of possessions so that you will lack nothing. Because you lack necessary goods and possessions, you violate the pure precepts and commit evil karma. I shall fully provide whatever possessions you lack. Once you abide in the discipline of the precepts, you will gradually diminish your suffering and, relying on the Dharma of the Three Vehicles, follow whichever teaching is suitable for you, escape birth and death, and reach ultimate peace and happiness.’

“Subhuti! Those great bodhisattvas abide in the perfection of giving, undertake and uphold the pure precepts themselves, and also encourage others to undertake and uphold the pure precepts. They do not praise ways of undertaking and upholding the pure precepts that are contrary to the Dharma, but joyfully praise those who undertake and uphold the pure precepts.

“In this way, Subhuti, great bodhisattvas who cultivate the perfection of giving encourage sentient beings to abide in the pure precepts, liberate themselves from all the sufferings of birth, aging, sickness, and death, and realize ultimate benefit and happiness.

“Furthermore, Subhuti! If great bodhisattvas abiding in the perfection of giving see sentient beings bearing resentment toward one another, they should compassionately instruct them as follows:

“‘For what reason do you bear resentment toward one another? If, because of deprivation and your mutually conditioned circumstances, you commit evil deeds, then come and ask me, and I shall assist you. Whatever possessions you need, I shall give them all to you so that you will lack nothing. You should not resent one another, but should cultivate patient acceptance and arouse loving-kindness.’

“Subhuti! After that great bodhisattva, abiding in the perfection of giving, has encouraged sentient beings to cultivate patient acceptance, wishing to make them steadfast, he further instructs them as follows:

“‘The causes and conditions of anger are entirely unstable and unreal; they all arise from the mind’s false discrimination, for all dharmas are empty in their original nature. Since these matters are unreal, for what reason do you falsely give rise to anger and kill or harm one another? Do not base yourselves on the mind’s false discrimination and resent one another, thereby creating evil karma that will cause you to fall into the hells, the animal realm, the realm of ghosts, and other lower realms, where you will undergo many sufferings.

Those sufferings are painful, sharp, and fierce; they rend body and mind and are truly difficult to endure. Do not cling to what does not truly exist and thereby resent one another and create such evil karma. Because of this evil karma, even an inferior human body will be difficult to obtain, how much more birth in the heavens, encountering a Buddha, hearing the true Dharma, or practicing in accordance with the Buddha’s teachings.

“‘You should know that a human body is difficult to obtain, the appearance of a Buddha in the world is difficult to encounter, and giving rise to faith is more difficult still. Now that you possess all these conditions, do not lose this precious opportunity because of anger. If you lose this opportunity, it cannot be sought and found again. Therefore, you should not give rise to anger toward sentient beings, but should cultivate patient acceptance.’

“Subhuti! That great bodhisattva, abiding in the perfection of giving, practices patient acceptance personally and also encourages others to practice patient acceptance. He does not praise ways of practicing patient acceptance that are contrary to the Dharma, but joyfully praises those who practice patient acceptance.

“In this way, Subhuti, those great bodhisattvas abide in the perfection of giving and encourage sentient beings to cultivate patient acceptance. Through this successive process, sentient beings gradually rely upon the Three Vehicles and attain liberation.

“Furthermore, Subhuti! When those great bodhisattvas abiding in the perfection of giving see sentient beings whose bodies and minds are indolent, they feel immense compassion for them and instruct them as follows:

“‘For what reason are you indolent and fail to apply yourselves diligently and energetically to cultivating wholesome dharmas?’”

Those sentient beings said, “We lack material resources, and therefore we are unable to diligently cultivate wholesome practices.”

The bodhisattva then told them, “I can give you the material resources that you lack. You should diligently cultivate generosity, pure ethical discipline, patient endurance, and the other practices.”

Once those sentient beings had received material resources from that bodhisattva, they were no longer in want. They immediately aroused diligent effort in body and mind, cultivated wholesome dharmas, and soon brought them to perfection. Because their wholesome dharmas were perfected, undefiled dharmas gradually arose in them. By virtue of those undefiled dharmas, they attained the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, or the enlightenment of a pratyekabuddha; or they entered and progressed through the bodhisattva grounds and gradually realized unsurpassed, perfect enlightenment.

Subhuti, abiding in the perfection of generosity, those great bodhisattvas themselves practice diligence and also encourage others to practice diligence. They do not praise practices contrary to diligent practice, and they joyfully praise those who practice diligence.

Thus, Subhuti, abiding in the perfection of generosity, those great bodhisattvas cause sentient beings swiftly to abandon indolence, diligently cultivate wholesome dharmas, quickly attain liberation, and in turn become capable of benefiting sentient beings and bringing them happiness.

Furthermore, Subhuti, abiding in the perfection of generosity, when those great bodhisattvas see sentient beings whose faculties are distracted and who have lost right mindfulness, they feel great compassion for them and instruct them in this way:

“For what reason do you not cultivate meditative concentration, but instead allow yourselves to become distracted, lose mindfulness, sink into samsara, and undergo endless suffering?”

Those sentient beings reply, “We lack material resources, and therefore we are unable to cultivate meditative concentration diligently.”

The bodhisattva then tells them, “I can give you the material resources that you lack. From now on, you should not give rise to false examination and investigation, grasp at external or internal objects, and disturb your own minds.”

Once those sentient beings have received material resources from that bodhisattva, they are no longer in want. They then become capable of eliminating false examination and investigation and enter the concentration of the first dhyana. Gradually they also enter the second, third, and fourth dhyanas.

Relying upon these meditative concentrations, they further develop the four immeasurables of loving-kindness, compassion, sympathetic joy, and equanimity. Taking the meditative concentrations and immeasurables as their basis, they further develop the four formless concentrations. After the meditative concentrations, immeasurables, and formless concentrations have disciplined their minds and made them pliant, they cultivate the four foundations of mindfulness and, successively, all the practices up to the Noble Eightfold Path.

Through these they further develop such excellent wholesome dharmas as emptiness, signlessness, and wishlessness. In accordance with the Dharma suited to them, they attain the fruits of the Three Vehicles.

Subhuti, abiding in the perfection of generosity, those great bodhisattvas themselves cultivate meditative concentration and also encourage others to cultivate meditative concentration. They do not praise practices contrary to the cultivation of meditative concentration, and they joyfully praise those who cultivate meditative concentration.

Thus, Subhuti, abiding in the perfection of generosity, those great bodhisattvas encourage sentient beings swiftly to abandon distraction, cultivate the meditative concentrations, and attain great benefit and happiness.

Furthermore, Subhuti, abiding in the perfection of generosity, when those great bodhisattvas see sentient beings who are deluded and confused, they feel great compassion for them and instruct them, saying, “For what reason do you not cultivate wondrous wisdom, but instead remain deluded and confused and undergo endless suffering?”

Those sentient beings reply, “We lack material resources, and therefore we are unable to cultivate wondrous wisdom diligently.”

The bodhisattva then tells them, “I can give you the things that you lack. You should accept them. First cultivate generosity, pure ethical discipline, patient endurance, diligence, and meditative concentration until they are perfected; then carefully contemplate the true nature of all dharmas and cultivate the perfection of wisdom.

That is, at that time you should carefully contemplate: Is there even the slightest dharma that can be apprehended? Can a self, a sentient being, and so forth up to a knower and a seer be apprehended? Can form through consciousness be apprehended?

Can the form ayatana through the mind ayatana be apprehended? Can the form ayatana through the dharma ayatana be apprehended? Can the eye dhatu through the dharma dhatu be apprehended?

Can the form dhatu through the dharma dhatu be apprehended? Can the eye-consciousness dhatu through the mind-consciousness dhatu be apprehended? Can eye-contact through mind-contact be apprehended?

Can the feelings arising with eye-contact as condition, through the feelings arising with mind-contact as condition, be apprehended?

“Can the earth dhatu through the consciousness dhatu be apprehended? Can the causal condition through the dominant condition be apprehended? Can dharmas arisen from conditions be apprehended? Can ignorance through aging and death be apprehended? Can the desire realm, the form realm, and the formless realm be apprehended?

“Can the perfection of generosity through the perfection of wisdom be apprehended? Can inner emptiness through the emptiness of the absence of intrinsic nature be apprehended? Can suchness through the inconceivable realm be apprehended? Can the Noble Truths of suffering, its origin, its cessation, and the path be apprehended? Can the four foundations of mindfulness through the Noble Eightfold Path be apprehended? Can the four dhyanas, the four immeasurables, and the four formless concentrations be apprehended? Can the eight liberations through the ten totalities be apprehended? Can the liberation gateways of emptiness, signlessness, and wishlessness be apprehended?

“Can the ground of pure contemplation through the ground of the Tathagata be apprehended? Can the Ground of Utmost Joy through the Dharma Cloud Ground be apprehended? Can all dharani gateways and samadhi gateways be apprehended? Can the five kinds of eyes and the six superknowledges be apprehended? Can the Tathagata’s ten powers through the eighteen distinctive qualities of a Buddha be apprehended? Can the thirty-two excellent marks and the eighty secondary characteristics of a Great Being be apprehended? Can the Dharma of never forgetting and the nature of constant equanimity be apprehended? Can the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects be apprehended?

“Can the fruit of stream-entry through the enlightenment of a pratyekabuddha be apprehended? Can all the practices of great bodhisattvas be apprehended? Can the unsurpassed, perfect enlightenment of the Buddhas be apprehended?”

Having received material resources, those sentient beings are no longer in want. Relying upon the bodhisattva’s instructions, they first cultivate generosity, pure ethical discipline, patient endurance, diligence, and meditative concentration until these are perfected. They then carefully contemplate the true nature of all dharmas and cultivate the perfection of wisdom.

When carefully contemplating all dharmas as described above, they fully comprehend that the true nature of all dharmas is utterly unobtainable. Because they are unobtainable, they do not grasp them. Because they do not grasp them, they do not perceive even the slightest dharma as arising or ceasing, defiled or purified.

Since those sentient beings do not apprehend any dharma, they give rise to no conceptual discrimination anywhere. That is, they do not discriminate, “This is hell; this is the animal realm; this is the realm of ghosts; this is the realm of asuras; this is the realm of devas; this is the human realm.” Nor do they discriminate, “This is one who observes the precepts; this is one who violates the precepts.” Nor do they discriminate, “This is an ordinary being; this is a noble being; this is a stream-enterer; this is a once-returner; this is a non-returner; this is an arhat; this is a pratyekabuddha; this is a bodhisattva; this is a Buddha; this is conditioned;

this is unconditioned.” Because those sentient beings do not discriminate in this way, they gradually realize the nirvana of the Three Vehicles in accordance with the Dharma suited to them and attain ultimate peace and happiness.

Subhuti, those great bodhisattvas, abiding in the perfection of generosity, themselves cultivate prajnaparamita and also encourage others to cultivate prajnaparamita. They do not praise practices contrary to the cultivation of prajnaparamita, but joyfully praise those who cultivate prajnaparamita.

Thus, Subhuti, great bodhisattvas, abiding in the perfection of generosity, encourage sentient beings to diligently cultivate prajnaparamita, enabling them to attain ultimate benefit and peace.

Furthermore, Subhuti, great bodhisattvas, abiding in the perfection of generosity, themselves practice the perfection of generosity through the perfection of wisdom and also encourage others to practice the perfection of generosity through the perfection of wisdom. They then see sentient beings revolving through the various realms, undergoing immeasurable suffering and not yet attaining liberation. Wishing to free them from the suffering of birth and death, the bodhisattvas first benefit them with all kinds of material goods and afterward gather and transform them through skillful means and the supramundane, uncontaminated Dharma.

Having obtained material goods, those sentient beings are no longer in want. Their bodies and minds become resolute and strong, and they are able to abide in inner emptiness through the emptiness of the absence of self-nature; they are also able to abide in suchness through the inconceivable realm; they are also able to abide in the noble truths of suffering, its origin, its cessation, and the path; they are also able to cultivate the four establishments of mindfulness through the Noble Eightfold Path; they are also able to cultivate the four dhyanas, the four immeasurables, and the four formless attainments; they are also able to cultivate the eight liberations through the ten totalities;

they are also able to cultivate the Dharma gates of liberation of emptiness, signlessness, and wishlessness; they are also able to cultivate the Stage of Pure Contemplation through the Stage of the Tathagata; they are also able to cultivate the Stage of Utmost Joy through the Stage of the Dharma Cloud; they are also able to cultivate all dharani gates and samadhi gates; they are also able to cultivate the five kinds of eyes and the six superknowledges; they are also able to cultivate the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha; they are also able to cultivate the qualities of non-forgetfulness and constant equanimity;

they are also able to cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects; and they are also able to cultivate immeasurably and boundlessly many other Buddha-Dharmas.

Because those sentient beings are embraced by uncontaminated Dharmas, they are liberated from birth and death, realize nirvana, and attain ultimate peace and happiness.

Subhuti, those great bodhisattvas, abiding in the perfection of generosity, themselves practice all kinds of supreme uncontaminated Dharmas and also encourage others to practice all kinds of supreme uncontaminated Dharmas. They do not praise practices contrary to all kinds of supreme uncontaminated Dharmas, but joyfully praise those who practice all kinds of supreme uncontaminated Dharmas.

Thus, Subhuti, those great bodhisattvas, abiding in the perfection of generosity, embrace sentient beings by means of uncontaminated Dharmas, enabling them to be liberated from the sufferings of birth and death, to realize the ultimate and everlasting bliss of nirvana, and also to bring great benefit to others.

Furthermore, Subhuti, great bodhisattvas, abiding in the perfection of generosity, see sentient beings who have no refuge, lack all necessities, and endure much suffering and distress. They then give rise to a loving heart and console them with these words:

“I can be a refuge for you and free you from all the suffering you undergo. Whatever necessities you require—food, drink, clothing, bedding, vehicles, dwellings, incense, flowers, music, lamps, valuables, attendants, and all other kinds of necessary material goods—ask for them freely and harbor no hesitation. I shall give you everything according to your wishes, enabling you always to attain benefit and peace.

“When you receive the things I give, regard them as your own possessions and entertain no other thought. Why is this? Throughout many lives and many eons, it is only because of you that I have accumulated material goods and obtained benefit and happiness.

Now you may freely take and use these goods as you wish. After receiving them, you should first use them properly yourselves and cultivate wholesome karma. Then use these goods to give to other sentient beings and enable them also to cultivate wholesome karma.

That is, enable them to cultivate the perfection of generosity through the perfection of wisdom; enable them also to abide in inner emptiness through the emptiness of the absence of self-nature; enable them also to abide in suchness through the inconceivable realm; enable them also to abide in the noble truths of suffering, its origin, its cessation, and the path; enable them also to cultivate the four establishments of mindfulness through the Noble Eightfold Path; enable them also to cultivate the four dhyanas, the four immeasurables, and the four formless attainments; enable them also to cultivate the eight liberations through the ten totalities; enable them also to cultivate the Dharma gates of liberation of emptiness, signlessness, and wishlessness;

enable them also to cultivate the Stage of Pure Contemplation through the Stage of the Tathagata; enable them also to cultivate the Stage of Utmost Joy through the Stage of the Dharma Cloud; enable them also to cultivate all dharani gates and samadhi gates; enable them also to cultivate the five kinds of eyes and the six superknowledges; enable them also to cultivate the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha; enable them also to cultivate the qualities of non-forgetfulness and constant equanimity; enable them also to cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects; and enable them also to cultivate immeasurably and boundlessly many other Buddha-Dharmas.”

Subhuti, after those great bodhisattvas have instructed sentient beings in this way, they further enable them, according to the Dharma suitable for each, to cultivate uncontaminated Dharmas and abide in the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, the enlightenment of a pratyekabuddha, or unsurpassed perfect enlightenment.

Thus, Subhuti, great bodhisattvas who cultivate the perfection of generosity employ skillful means to bring sentient beings to maturity, enabling them to escape the lower realms and the cycle of birth and death, realize the nirvana of the three vehicles, benefit themselves and others, and attain ultimate peace and happiness.

The Venerable Subhuti again addressed the Buddha:

“Blessed One, when great bodhisattvas cultivate the perfection of ethical discipline and the bodhisattva path to great enlightenment, how do they employ skillful means to bring sentient beings to maturity?”

The Buddha said:

“Subhuti, when great bodhisattvas cultivate the perfection of ethical discipline, they employ skillful means. Seeing sentient beings who lack material goods, whose afflictions are powerful, and who are unable to cultivate wholesome Dharmas, they say to them:

“‘If you are unable to cultivate wholesome deeds because you lack material goods, I shall give you all kinds of material goods. Do not give rise to afflictions or unwholesome karma, but cultivate wholesome Dharmas such as generosity.’

“Those great bodhisattvas, abiding in the perfection of ethical discipline, should embrace all kinds of sentient beings in the following manner: Those who are miserly and covetous should be led to cultivate generosity and no longer cling to their lives, bodies, or wealth. Those who violate the precepts should be led to cultivate pure ethical discipline, properly receive, uphold, and practice the ten wholesome courses of karma, and abide in the restraints of ethical discipline, neither deficient nor impaired, neither defiled nor adulterated, and also without attachment.

Those who are angry and hateful should be led to cultivate patience. Those who are indolent should be led to cultivate diligence. Those whose minds are distracted should be led to cultivate dhyana.

Those who are deluded should be led to cultivate sublime wisdom. Those who grasp at dharmas should be led to cultivate the emptiness of dharmas. Those who lack other kinds of supreme merit should be led to cultivate and master them fully.

“Thus, Subhuti, great bodhisattvas, abiding in the perfection of ethical discipline, employ skillful means to bring sentient beings to maturity, enabling them to escape the lower realms and the cycle of birth and death, realize the nirvana of the three vehicles, benefit themselves and others, and attain ultimate peace and happiness.”

Subhuti, you should know that the great bodhisattvas who cultivate the other four paramitas, as well as the other aspects of the bodhisattva path to great enlightenment, can each employ skillful means, using all wholesome dharmas to bring sentient beings to maturity, enabling them to escape the evil realms and the cycle of birth and death, and to attain the nirvana of the three vehicles, thereby benefiting themselves and others and ultimately abiding in peace and happiness. Each should be explained extensively in the same manner as the practice of giving above.

Fascicle 475

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